r' ^''`='''

TULAS KAVACA
Edited by His Holiness Bhakti Virambha Mdhava Svm
2 Tulas-kavaca
Table of Contents
TYPOGRAPHY ..................................................................................................................... 3
MAGALCARAA............................................................................................................ 4
1. Homage to the Spiritual Master ....................................................................................... 4
2. Homage to rmat Tulas Dev ........................................................................................ 4
INTRODUCTION ................................................................................................................ 5
Nysa mantra ....................................................................................................................... 7
Meditation ............................................................................................................................ 8
Kavaca.................................................................................................................................. 9
TEXT 1 ................................................................................................................................... 9
TEXT 2 ................................................................................................................................. 12
TEXT 3 ................................................................................................................................. 13
TEXT 4 ................................................................................................................................. 16
TEXT 5 ................................................................................................................................. 21
TEXT 6 ................................................................................................................................. 28
Phala-ruti.......................................................................................................................... 28
TEXT 7 ................................................................................................................................. 28
TEXT 8 ................................................................................................................................. 29
TEXT 9 ................................................................................................................................. 31
TEXT 10 ............................................................................................................................... 32
TEXT 11 ............................................................................................................................... 33
TEXT 12 ............................................................................................................................... 35
TEXT 13 ............................................................................................................................... 36
TEXTS 14-15 ....................................................................................................................... 38
TEXT 16 ............................................................................................................................... 40
TEXT 17 ............................................................................................................................... 42
TEXT 18 ............................................................................................................................... 48
TEXTS 19-20 ....................................................................................................................... 49
CONCLUSION ................................................................................................................... 51
APPENDIX 1 Grammatical explanations of some words mentioned in the text................52
Text 1 ................................................................................................................................... 52
Text 5 ................................................................................................................................... 52
Text 10 ................................................................................................................................. 52
Text 16 ................................................................................................................................. 52
Text 17 ................................................................................................................................. 53
Text 20 ................................................................................................................................. 53
APPENDIX 2 Additional information................................................................................ 54
Magalcaraa ..................................................................................................................... 54
Text 3. Kalhra flower ......................................................................................................... 55
Text 16. Avattha ................................................................................................................. 55
Vaa ...................................................................................................................................... 57
Text 16. Pala ..................................................................................................................... 57
Glossary ............................................................................................................................. 59
Literary Works ................................................................................................................... 65
Tulas-kavaca 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-kavaca), 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-kavaca
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 2
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
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 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). 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-kavaca 5
INTRODUCTION
When engaged in fight with Traksura*, Lord Subrahmaya* (also known as Skanda* or
Krttikeya*) becomes tired and prays to his father Lord iva*. Lord iva appears before him
and teaches him this great Tulas-kavaca stotra*. Later by the power gained by reciting the
stotra, Lord Subrahmaya kills Traka.
The readers may often take these puranic* 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. For those who need to see more- the
dictionary definition of dimunition=reduction in the size, extent, or importance of
something.
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.
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.
The Source of the Tulas-kavaca
According to tradition, the Tulas-kavaca occurs in the Brahma Pura, however this
text is not found in the extant manuscripts of the Brahma Pura. The editors research
has found that the earliest modern-day reference to the Tulas-kavaca is found on page 106
of the catalog An alphabetical catalogue in the vernacular and English characters of the
Oriental Manuscripts in the Library of the Board of Examiners, Prepared by Order of
Government by T. S. Condaswami Iyer, Librarian - M. S. S. Library, Volume I, printed by H.
6 Tulas-kavaca
Smith, at the Fort Saint George Gazette Press, printed in the year 1861 (the title Iyer is
also known in the modern day as Aiyer), published by East India Company. In this catalog
a manuscript of the Tulas-kavaca written in Grantham script is mentioned alongside a few
other kavacas* from the Brahma Pura.
It is interesting to note that the manuscript in possession of the British East India
Company was written in Grantham script. This is an ancient script that was widely used
between the 6th century and the 19th century CE to write classical Sanskrit and
Maipravalam (which is a mixture of Sanskrit and Tamil) by Tamil speakers in Southern
India, particularly in Tamil Nadu and Kerala. The existence of the recorded manuscript in
Grantham script is evidence of the popularity and currency of the Tulas-kavaca especially in
the ancient South Indian provinces and kingdoms during and prior to the British rule in
India.
If the public finds suitable exact verse references to support exactly where in the
Brahma Pura this kavaca is situated please contact the editor.
Tulas-kavaca 7
' ''!'
atha nysa
Nysa mantra
< '' 'r'^''`=''r'!''6!''''
''6!=' `''
''
'r'^'' ='r'!
''!'+'`!'!' '='='9!' ''' =''''!!
o asya r-tulas-kavaca-stotra-mah-mantrasya
r-mahdeva i
anuup chanda
r-tulas devat
mano bha-kmni sarva-vidyrthe jape viniyoga
omO my Lord; asyaof this; r-tulasof rmat Tulas Dev; kavaca-stotraprotecting
hymn; mah-mantrasyaof great mantra; r-mahdevaLord iva; ithe preceptor;
anuupthe eight-syllable meter; chandathe meter; r-tulasrmat Tulas Dev;
devatthe deity; manaby the mind; abhamost cherished; kmnidesires; sarva
of all; vidyknowledge; arthewith the purpose of; japein chanting; viniyoga
application.
This Tulas-kavaca stotra* (prayer) great mantra* whose i (preceptor) is Lord iva,
chandas (Vedic poetic meter) is anuubh, devat (object of worship) is rmat Tulas
Dev, viniyoga (application) is to fulfill ones cherished mental desires and gain all
knowledgeis being chanted now.
EDITORS NOTES
This loka* displays the ancient and authoritative nature of this stotra.
Before every vaidika* mantra, for instance every mantra of the g Veda, the nysa is
chanted. Nysa means putting and its four aspects put the mantra in context. The four
aspects of nysa are devat, chandas, i, and viniyoga. These four should be remembered and
recited before chanting the stotra. The nysa details were traditionally transmitted from
guru* to disciple during mantra-dik*.
i means the preceptor of the mantra, devat is the deity being worshiped, chandas is the
Vedic poetic meter and its viniyoga is the purpose for which the mantra or stotra is to be
recited or in simple words viniyoga is application of the stotra.
In the nysa for the Tulas-kavaca, the i is declared as Mahdeva iva. This means he
was the one to whom this stotra was first revealed and he was the one who, as he is the
author of this stotra, instructed it to his son, Skanda*. In this sense the most appropriate
translation for the word i would be preceptor or instructor, not sage or saint. The
chandas or Vedic meter of the Tulas-kavaca is anuubh. This is the most common poetic
8 Tulas-kavaca
meter with four padas* of eight syllables each. Most of the Bhagavad-gt is sang in this
meter. The devat of the Tulas-kavaca is rmat Tulas Dev as She is the object of worship
of this stotra. And the viniyoga or application of the Tulas-kavaca is fulfillment of ones
mental desires and gaining all knowledge (spiritual and material).
Traditionally chanting of nysa is accompanied with certain mudr s * (gestures). When
reciting the name of the i, four fingers of the right hand are placed at the top of the head.
This is because symbolically realization is attained through sahasrra cakra* or brahma-
randhra (crown) cakra which is found at the top of the head or the crown. The i who is
the preceptor of the stotra is one who has realized this stotra himself. Hence we touch the
crown which is symbolic of the i.
When reciting the name of the chandas which indicate the Vedic meter we touch the tip
of the nose (nose being close to the mouth). The mouth is the symbolic of the chandas
because we chant with our mouth.
While reciting the name of the devat, the four fingers are placed on the heart. This is
symbolic of the devotion with which the deity is worshiped.
So the Tulas-kavaca nysa should be chanted as follows:
o asya r-tulas-kavaca-stotra-mah-mantrasya
r-mahdeva i (say this while touching the crown of the head)
anuup chanda (say this while touching the nose-tip and covering the mouth)
r-tulas devat (say this while touching the center of the chestthe heart)
manobha-kmni sarva-vidyrthe jape viniyoga
' '''!''
atha dhynam
Meditation
r'^''''r'''!' '! r=' `'!='''' !
'' =' =' =''!! '''`! '! !!
tulasy amta-janmsi
sad tva keava-priye
prasda vara-de devi
vio priya-kri sad
tulasiO rmat Tulas Dev; amtafrom the nectar (as a result of churning the milk
ocean); janmwhose birth; asiYou are; sadalways; tvamYou; keava-priyeO You
who are dear to Lord Keava; prasdaplease be kind; varaboons; degiving; deviO
goddess; viounto Lord Viu; priyapleasure; kricausing; sadalways.
O rmat Tulas Dev, You are born from the nectar that resulted from churning of the
milk ocean and You are always dear to Lord Keava*. Lord Viu* is always delighted by
You, O Goddess bestowing boons, so please be kind to me.
Tulas-kavaca 9
EDITORS NOTES
Here born from nectar refers to churning of the milk ocean. 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.
The Tulas-prama* mantra* glorifies Her as Keava-priy in the following way,
vndyai tulas-devyai
priyyai keavasya ca
viu-bhakti-prade devi
satyavatyai namo nama
I offer my repeated obeisances unto Vnd, rmat Tulas Dev, who is very dear to Lord
Keava [Ka]. O goddess, you bestow devotional service to Lord Viu and possess the
highest truth. (source unknown presently under research)
' `='''
atha kavacam
Now begins the kavacaarmor of protection
TEXT 1
r'^'' ''6!=' '' ''1`'''!! !
'!! ' r'^'' ''!r' +'!^' ''!r' '''!='' !! !!
tulasi r-mah-devi
nama pakaja-dhrii
iro me tulas ptu
bhla ptu yaasvin
tulasiO rmat Tulas Dev; r-mah-deviO great goddess; namaobeisances; pakaja
a lotus flower; dhriiO You who holds; irahead; memy; tulasrmat Tulas
Dev; ptumay protect; bhlamthe forehead; ptumay protect; yaasvinthe glorious
one.
I offer my respects to the great Goddess rmat Tulas Dev who holds a lotus flower in
Her hand. May She protect my head, and may the glorious one protect my forehead.
10 Tulas-kavaca
EDITORS NOTES
Overview of the kavaca
From this text onwards the kavaca* text starts. There are many kavaca texts provided in
the Puras* and all of them follow a certain format.
The text goes as follows:
nysathis declares the i, chandas, devat, and viniyoga
dhynameditation
mantra or kavacathe actual kavaca mantras*
phala-rutiresults attained by chanting the mantra or kavaca
The actual kavaca mantra text also follows a certain format. A kavaca protects different
limbs of the body from tip to toe or pdakegram as it is called in Sanskrit. The
protection starts from the head covering the upper part of the body, then the middle body
and moving onto the lower body.
A kavaca offers protection for:
1. Upper bodyhead, forehead, eyes, ears, nose, face, tongue, neck
2. Middle bodyshoulders, heart, middle (abdomen), navel
3. Lower bodyhips, thigh, knees, lower part of legs and feet
4. All other limbs
The same format is followed in the Tulas-kavaca. The verses which request protection of
various limbs of the body in the Tulas-kavaca are as follows:
Upper body
head, forehead (Text 1)
eyes, ears, nose, face (Text 2)
tongue, neck (Text 3)
Middle body
shoulders, heart (Text 3)
abdomen, navel (Text 4)
Lower body
hips, thigh (Text 4)
knees, lower part of legs, and feet (Text 5)
All limbs (Text 6)
Another important thing to note is that in every kavaca the devat or worshipable deity of
the kavaca is usually glorified by a different allegorical name which is connected to the
deitys form, quality or pastimes.
For example, when the iva-kavaca says, pidvaya ptu pinkapni, this refers to Lord
iva who holds the Pinka bow. One of his name is also Pinkin. This is the same bow that
Lord Rmacandra* broke during rmat St* Devs svayavara*. So there the devotee in
the kavaca prays, may He who holds the Pinka bow in his hands protect my hands.
Or the Durg-kavaca says, jihv caik dev, May rmat Caik Dev * protect my
tongue. We find the description of Caik (Bhadra Kl*) in the Mrkaeya Pura
where after mahisura-vadhakilling of the demon Mahia*, she is depicted as emaciated,
with red eyes, her long protruding tongue ready to lick blood, her dark body adorned with
her long and disheveled hair. So there the devotee in the kavaca prays that may she who is
rmat Caik Dev with a long tongue protect my tongue.
Tulas-kavaca 11
The Tulas-kavaca is no exception. It uses exquisite poetry, beautiful allegories and
metaphors to glorify rmat Tulas Dev.
May rmat Tulas Dev protect my head:
rmat Tulas Dev is incomparable in the three worlds. Lord Keava is the Lord of the
universe and She has already been referred to as priy* of Lord Keava. This makes Her
irodharay meaning deserving the highest honor by being placed on ones head (iras).
Just as Gag* that had washed the lotus feet of the Lord was held by Lord iva on His head,
so out of great reverence the devotee gives Her the highest honor and prays that may
rmat Tulas Dev, the incomparable one, protect my head.
The Brahma-vaivarta Pura (Prakti-khaa 15.14) confirms the incomparable position
of rmat Tulas Dev:
nar nrya ca t dv
tulan dtum akam
tena nmn ca tulas
t vadanti purvida
Having seen Her, men and women were unable to compare Her (glories) to anyone.
Hence wise men address Her by the name Tulas.
Also elsewhere in the same Pura (Prakti-khaa 22.24) the Lord Himself said:
yasy devys tul nsti
viveu nikhileu ca
tulas tena vikhyt
t ymi araa priym
I take shelter of dearmost rmat Tulas Dev who is known as such because in the
whole universe there is no one equal to this Goddess.
Note that although the translation of ptu is done as May protect or sometimes Let
(Her) protect, the grammatical form reveals that the intention of the sentence is that of
prrthan, a prayer or supplication.
The editor wishes to put on record, that She and Her Lords are the controllers of all
thus all must beg for Her mercy!by saying, (If She is pleased and thus desires to)
protect.
May Yaasvin protect my forehead:
According to the Smudrika stra in the Garua Pura, the shape and size a mans
forehead represents his fortune. A person with a high forehead is considered fortunate and
renown like a king. In general the forehead represents intelligence, fortune, fame, and
renown. According to many ancient cultures including the South American, African and
Chinese, a high forehead indicates intelligence and portends good luck.
The Garua Pura (1.65.76) says,
savtai ca lalai ca
kpa unnatainp
Round forehead indicates miserliness and a high forehead indicates royalty.
12 Tulas-kavaca
It is very appropriate that the word for forehead used in the text instead of the more
commonly used word lala is bhla (for its derivation see Appendix 1). It is so called
because it represents a mans splendor or fortune.
rmat Tulas Dev is the source of all good fortune. She is glorified in the three worlds so
She is called Yaasvin. Here the devotee is praying that may rmat Tulas Dev, Yaasvin
who is famous in the three worlds and deserves the highest honor, may protect his
forehead (which represents fame and fortune).
TEXT 2
'!! ' ''1''''! ''^' '='! '' !
'!! ''!r' '!''! ' '^' ' ''^' '' !! !!
dau me padma-nayan
r-sakh ravae mama
ghra ptu sugandh me
mukha ca sumukh mama
daueyes; memy; padmalike lotuses; nayanwhose eyes; rof the goddess of
fortune, rmat Lakm Dev; sakhfriend; ravaeears; mamamy; ghramnose;
ptumay protect; sugandhthe sweetly fragrant one; memy; mukhamface; caalso;
sumukhShe whose face is beautiful; mamamy.
May She whose eyes resemble lotuses protect my eyes. May the friend of rmat Lakm
Dev* protect my ears. May the sweet-scented one protect my nose. And may the
beautiful-faced one protect my face.
EDITORS NOTES
May Padma-nayan protect my eyes:
Here the devotee prays that may rmat Tulas Dev, Padma-nayan, the lotus eyed one,
protect his eyes.
May r-sakh protect my ears:
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.
rmat Tulas Dev, Yamun* River and Govardhana* Hill are eternally present in the
spiritual world. 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) rmat Rdhr is called Tulas-toik, One who pleases rmat Tulas
Dev.
In his Gtval (Rdhaka 8.7) rla Bhaktivinoda hkura* states,
Tulas-kavaca 13
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.
The earrings of rmat Lakm Dev are brilliant and are glorified even in the Vedas. But
the real ornament for the ears are the glories of the name and pastimes of the Lord. As is
mentioned in r Rdhaka by rla Bhaktivinoda hkura:
ka-nma-yaa-karollsa
The earrings or karollsa, joy to the ears of r Rdh are the holy names and
pastimes of Ka.
To rmat Tulas Dev, r-sakh, the friend of r who is constantly engaged in hearing
the glories of the name and pastimes of the Lord, the devotee prays to protect his ears.
This line is also a good example of anuprsa*, a poetic embellishment similar to
alliteration in English poetry, where the first syllable is repeated as is done here with the
syllable r: r-sakh ravae mama.
TEXT 3
'! ' ''!r' '!+'! ` ='9!''' '' !
`''! `^6!! ''!r' 6'' =''!='8'+'! !! !!
jihv me ptu ubha-d
kaha vidy-may mama
skandhau kalhri ptu
hdaya viu-vallabh
jihvmtongue; memy; ptumay protect; ubhaauspiciousness; dwho bestows;
kahamneck; vidhy-maywho is consisting of knowledge; mamamy; skandhau
shoulders; kalhriwhose charmingness is decorated by water-lilies; ptumay protect;
hdayamheart; viu-vallabhLord Vius beloved.
May the bestower of auspiciousness protect my tongue. May the personification of
knowledge protect my neck. May She who has a charming garland of white water-lilies
(kalhra) on Her shoulders protect my shoulders. May Lord Vius* beloved protect my
heart.
EDITORS NOTES
May ubha-d protect my tongue:
The tongue has two functionstasting and vibrating. All auspiciousness is brought about
by chanting the holy names of the Lord, glorifying Him and honoring His prasda*.
When a person is alive if he engages his tongue to chant the holy names of the Lord on
rmat Tulas Devs beads and honor remnants of the Lord which always contain rmat
Tulas Devs leaves, ones life becomes purified and all-auspiciousness resides in such a
person. There are innumerable strika*-pramas* (scriptural evidences) for this.
14 Tulas-kavaca
And when a person dies, rmat Tulas Devs leaves and twigs are used during the
antyei saskra*, funeral sacraments, to ensure one doesnt take birth in this sasra*
(cycle of birth and death) again. As is confirmed in the Padma Pura (6.23.3-6) which says,
If at the time of death one thinks of the Lord and mutters His name and if his dead body is
later cremated with rmat Tulas Devs twigs, he will have no rebirths. Even he who has
committed millions of sins will attain moka*, liberation, if at the time of cremating his dead
body a piece of rmat Tulas Devs twig is placed at the bottom of the funeral pyre.
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*.
In this regard Aindra dsa makes a point, Just then, I remembered something I had read
in the Tulas-Mahtmya: If there is a single piece of rmat Tulas Devs wood in the fire of
a cremated soul, then that soul, regardless of how sinful he or she may have been,
immediately attains the spiritual world. Later on research may give the exact Sanskrit
loka* for Aindra prabhus Tulas-loka.
If someone asks the editor, Where did my departed non-devotee relative go? he says,
She gives the heavenly planets for those who wish to go there also, so regardless of the
spiritual world or only heavenly planets wherever the departed spirit soul goes its certainly
better than the geographical place they used to reside.
Whether on a living or a dead persons tongue, rmat Tulas Dev is ubha-d, provides
auspicious results for the tongue (as explained above) so the devotee prays to rmat Tulas
Dev who is ubha-d, auspicious, to protect his tongue.
May Vidy-may protect my neck:
The neck or throat (kaha) is the seat of knowledge (vidy). Since Vedic times vidy was
meant to be kaha-stha, residing in the throat, learned by heart and ready to be recited at
any time. Traditionally the Vedic paitas* distrusted books and emphasized memorization.
That which resides on the throat (kaha-stha) is reliable. Books were considered as
unnecessary crutch for the mentally inadequate. After so many invasions, persecutions and
destructions, the Vedic religion and culture has stood the test of time because the
knowledge was memorized.
The Bhoja-prabandha gives an ancient instruction,
kaha-sth y bhaved vidy
Knowledge should reside in the throat (memorized).
People ask how often should one chant this Tulas-kavaca?
Enough to memorize it by heart.
In the beginning one chants something more while one is memorizing it, and later on
after memorizing it one chants it only once a day, at least once a day nityad, regularlyit is
recommended to chant this Tulas-kavaca.
Tulas-kavaca 15
When the old manuscripts were often copied by hand by Brhmaas* as there were no
printing presses in those days then sometimes when Brhmaas found illegible words or
words they thought were wrong the words were tweaked.
Thus therefore we often see in our research that due to that so much more work has to be
done and many manuscripts have to be consulted before a clear picture of the correct
Sanskrit to use becomes evident.
Here the devotee prays to rmat Tulas Dev who is Vidy-may, full of knowledge, to
protect his throat which is the seat of knowledge.
May Kalhri protect my shoulders:
Text 1 already mentioned that rmat Tulas Dev holds (dhri) in her hand a lotus
(pakaja) and now She is referred here as Kalhri. The word kalhri is connected to
kalhra which is a flower (see details in Appendix 2).
Similar to Kalhri, one is reminded of the names of rmat Lakm Dev* like Padmin,
or Padm, or Kamal (the names Padm and Kamal are also given in the Amarakoa
dictionary). These three names refer to her sitting on a lotus flower (not holding one). She
was born from the milk ocean seated on a lotus flower. So Padmin, or Padm, or Kamal
doesnt refer to her holding a lotus flower. Other names of rmat Lakm Dev in relation to
lotus are Padma-priy, one who likes lotus, Padma-mukh, one whose face is like lotus,
Padmki, one whose eyes are as beautiful as a lotus, Padma-sundar, one who is as
beautiful as a lotus, and Padma-hast, one who holds a lotus. She is also called Pakaja-
dhri, one who holds a lotus and Pakaja-gh, one who resides on a lotus.
From the above it can be understood that just as Padmin, or Padm, or Kamal doesnt
refer to rmat Lakm Dev holding a lotus flower, similarly Kalhri probably doesnt
refer to rmat Tulas Dev holding a kalhra flower. As much as Vanaml would
occasionally but not absolutely refer to Lord Ka holding a vana-ml, a garland of forest
flowers.
In his Tulas-stotra (14) r Puarka dsa refers to rmat Tulas Dev similarly as
Padmin also.
The Varha Pura says in r Vekaevara-aottara-ata-nmvali (75),
o lasalakm karmbhoja
datta kalhraka sraje
r vekaeya nama
Obeisances to Lord Vekaevara*, who received from resplendent rmat Lakm Dev
the garland of kalhra flowers.
It is explained that this incident took place during the churning of the milk ocean when
rmat Lakm Dev manifested from padma-saras, the lotus pond, in response to her Lords
desire to reunite with her. She offered Him a garland of sweet smelling kalhra flowers, with
bees humming songs of glorification, around His neck as svayavara* in the presence of all
the is* and demigods.
The Padma Pura confirms this:
kalhra ml unmucya
vio kahe samarpya ca
16 Tulas-kavaca
After arising from the lotus pond, rmat Lakm Dev offered a garland of kalhra
flowers around the neck of Lord Viu.
In the South-Indian traditions, especially of the r Sampradya* (which originated from
rmat Lakm Dev), a garland of kalhra flowers is made as an offering to Lord
Vekaevara as it is very pleasing to Him.
From the above evidences it may be thought that rmat Tulas Dev carries a lotus
(pakaja) in Her hand, as described in Text 1, and either wears a garland of kalhra around
Her shoulders (or is seated on a kalhra flower?).
On the other hand, kalhra is a kind of night-blooming water-lilies (which are sometimes
also included in the lotuses family), whereas pakaja (lit. born in foam) is a generic name
for any water flower. Thus the usage of both pakaja-dhrii from Text 1 and kalhrii
here does not necessarily suggest that rmat Tulas Dev holds or otherwise uses two
flowers at once or changes them from time to time, although that also may be the case.
Perhaps future research will reveal more about the type and quantity of flowers She prefers
to hold in Her hands.
Here the devotee prays that may rmat Tulas Dev, who is Kalhri, who wears a
garland of fragrant kalhra flowers on Her shoulders, to protect his shoulders.
May Viu-vallabh protect my heart:
One who is dear to someone resides in the persons heart.
rmat Tulas Dev is dear to Lord Viu so She is referred to as Viu-vallabh as it is
stressed in the Tulas Upaniad (4), tvam eva viu-vallabh, You are certainly dear to Lord
Viu. r Puarka dsa also mentions in his Tulas-stotra (1), vio ca priya-vallabhe,
You are beloved consort of Lord Viu. Hence, although there may be other goddesses of
fortune who are viu-vallabh, its without doubt that She is one of such. It is also
mentioned in the Hari-bhakti-vilsa (7.279 quoting from Dvrak-mhtmya),
yath lakm priy vios
tulas ca tato dhik
Even though rmat Lakm Dev is dear to Lord Viu, still rmat Tulas Dev is even
more dear to Him.
Here the devotee prays that may rmat Tulas Dev, who is Viu-vallabh, who resides
in Lord Vius heart, protect his heart.
TEXT 4
''''! ''!r' ' '''' '!+' '!+'!''!''' !
` ` `"^'' ''!r' *` '!='r'! !! !!
puya-d ptu me madhya
nbhi saubhgya-dyin
kai kualin ptu
r nrada-vandit
puyaof the results of the pious activity; dthe bestower; ptumay protect; memy;
madhyammiddle portion of the body; nbhimnavel; saubhgyaof good fortune; dyin
Tulas-kavaca 17
the giver; kaimhips; kualinwho is decorated with earrings; ptumay protect;
rthighs; nrada-vanditShe whom Nrada Muni praises.
May the bestower of the results of pious activity protect my middle. May the giver of
good fortune protect my navel. May She who wears earrings (or tantric* kualin cakra*
energy) protect my hips. May She who is praised by Nrada Muni* protect my thighs.
EDITORS NOTES
May Puya-d protect my middle:
Here middle refers to the middle part of the body which includes the area between the
chest and the pelvic region. This can be compared to abdomen and would include internal
organs (stomach, small intestine, colon, rectum, liver, spleen, pancreas, kidney, appendix,
gallbladder, and bladder).
In several other kavaca* texts udara is mentioned instead of madhya. Udara would
directly mean belly or stomach. That is also the meaning here of madhya.
Men sin to fill their bellies. As the Bhagavad-gt (3.13) says, ye pacanty tma-krat,
those who cook and eat simply for satisfying the self..., bhujate te tv agha pp, ... they
simply enjoy grave sin.
Ppa is sinful reactions and its opposite is puya, pious credits or religious merits. Food
which is lovingly offered to Lord Viu* along with rmat Tulas Devs leaves and then
consumed as prasda* not only gives puya, but also cleanses ones heart off the propensity
to sin.
Here the devotee prays to rmat Tulas Dev who is Puya-d, bestower of pious credits
(when consumed with food offered to the Lord), to protect his madhya, belly.
May Saubhgya-dyin protect my navel:
According to yurveda* stra*, navel is an important site in the human body. Nearly
72,000 subtle nerves or ndis converge in this area. The samna vyu*, situated in the navel
region, aids digestion and gives physical strength to the body.
According to yoga* and tantra* philosophies, the nbhi cakra* is the third cakra and
center of material welfare and prosperity. The presiding deity of the center is Lord Viu.
And the power of the nbhi cakra rests with rmat Lakm Dev* from whom one obtains
physical and material well-being (kema).
So nbhi or navel is the center of prosperity and well-being. rmat Tulas Dev is sarva-
saubhagya-vardhin or one who increases prosperity and well-being, both material and
spiritual.
The Hari-bhakti-vilsa (9.103) says,
rya dehi yao dehi
krtim yus tath sukham
bala pui tath dharma
tulas tva prasda me
Bestow prosperity, bestow fame, glory, long life, happiness, strength, nourishment and
religiosity; O rmat Tulas Dev, bestow Your grace unto me.
18 Tulas-kavaca
Here the devotee prays that may rmat Tulas Dev, Saubhgya-dyin, the bestower of
welfare and good fortune, protect his navel which is the center of material welfare and
prosperity.
May Kualin protect my hips:
According to yoga and tantra traditions, man has seven cakras (centers of energy).
Kualin is said to be lying dormant in all beings. Tapping this kualin energy, which is a
sacred force, helps yogs* realize their self. This energy is locked up in between the
sacrum bone area of the body. It is interesting to note that sacrum is Latin for sacred.
Sacrum is a large, triangular bone at the base of the spine and at the upper and back part of
the pelvic cavity, where it is inserted like a wedge between the two hip bones. The outer
covering of these bones is the hip-area.
Here kualin can mean the personification of kualin energy as well as one who
possesses beautiful kuala, earrings.
For the practitioners of kualin tantric* yoga who are focusing on the different parts of
the body, the words kai kualin ptu appear to be a play on words for rmat Tulas
Dev to try to capture the attention and devotion of these tantric yoga practitioners.
In the same way as Lord Gaurangas* sannysa* was a means of the publics upliftment, so
does Lord Vius spouse rmat Tulas Dev.
The devotee has skillfully played with words and prays that may rmat Tulas Dev,
Kualin, one who wears beautiful earrings or who is the personification of the kualin
energy that is locked between the hip area, protect his hips.
This line is also an example of anuprsa*, a poetic embellishment similar to alliteration in
English poetry, where the first syllable is repeated as is done here with syllable k: kai
kualin.
May Nrada-vandit protect my thighs:
Nrada Muni is a great devotee of Lord Viu and he glorifies rmat Tulas Dev in r
Garga Sahit, Vndvana-khaa, Canto Two, Chapter 16.
In the Varha Pura, iva Pura, and rmad-Bhgavatam it is said that Nrada Muni
was born from the lap or thigh of his father Lord Brahm*. The words used for the origin of
Nrada Muni are he sprang from the r or utsaga of Lord Brahm. Both r and utsaga
mean thigh or lap.
rmad-Bhgavatam (3.12.23) says:
utsagn nrado jaje
dako guht svayambhuva
prd vasiha sajto
bhgus tvaci kart kratu
Nrada Muni was born from the deliberation of Lord Brahm, which is the best part of
the body. Vasiha was born from his breathing, Daka from a thumb, Bhgu from his touch,
and Kratu from his hand.
The editors guru translates utsaga as by transcendental deliberation. Other
commentators and translators have taken rhi artha, the more common meaning of utsaga
as thigh, lap, or haunch. This is also in line with the popular belief amongst Hindus that
Nrada Muni was born of Lord Brahms thigh.
Tulas-kavaca 19
Here the devotee prays that may rmat Tulas Dev, Nrada-vandit, one who is
worshiped by Nrada Muniwho was born from the thighs of Lord Brahm, may protect
his thighs.
In 1979 the editor who at the time was serving as the personal servant of r r Gaura
Nitai Deities in St. Louis, USA, heard a now non-existent recording of a room conversation
his Guru Mahrja had in Dallas, Texas, with one Indian congregational man from Chicago.
Indian man: I went to your temple in Chicago and they gave me too much prasda*
(to eat).
Guru Mahrja replied, No, Lord Gaurangas philosophy is kanha bhojana kori,
eat up to the neck...
One of the congregational members whom the editor regularly met at the time (now
diseasedhopefully gone back to Ka) was the sweet, kind Prem Chand originally from
Kulu, Himachal Pradesh, India.
In USA his job for the city of St. Louis, Missouri, was that he was in charge of all the
flower arrangements. Thus he used to do a lot of service for the temple donating marigold
flowers for decoration at Janmam* etc.
He used to come to the temple restaurant daily on his lunch break and after having his
lunch would come to take darana* of r r Gaura Nitai before the curtains would close at
1 pm.
Very few people come to take darana* of the Deities, thus the worshiper would offer the
mah-prasda* to him, ! le lo premcd, Please take it, Prem Chand!
At which time Prem Chand would say, ! , ! n n! jyd mat den,
thoa den hth se! No, no! Dont give so much, just a little in the hand will do. At that
time the editor knew that much Hindi even then.
Prem Chand had with him (at the time) his two small children four and six years of age
who naturallybeing of young agewere not at all tactful in speech.
As the little children eagerly tugged at the trousers of their father they spoke:
, , ! pitj, pitj, calo McDonalds! O father, O father, let us go to the
Macdonalds restaurant!
The children were referring to the McDonalds meat restaurant that was three doors down
from the temple on Lindell Blvd.
The editor told Prem Chand, Your children are exposing your actual intentions. Prem
Chand was clearly embarrassed and blushed a deep red.
The editor then knew that what his guru had said in the tape was 100% right. His guru
knew that if the congregation is encouraged to eat Kas sumptuous food remnants
prepared lovingly according to local tastes and offered with love to Lord Ka, completely
filling their bellies with ka-prasda food remnants, then they wont be tempted to eat
nonsense food thats contaminated and cant be offered to Ka.
The room conversation with the Indian man from Chicago continued,
Indian man: In Chicago, there was no one in the rati* performance for the worship
of the local Deities, so the worshiper put on a singers tape.
20 Tulas-kavaca
Guru Mahrja replied, REALLY? [Guru Mahrja was clearly very surprised to
hear that.] If no one was there to sing the worshiper himself personally should have
sung.
When the editor heard that his jaw dropped. His Guru Mahrja was talking directly
about HIS service..! Thus the instruction was crystal clearsinging is an integral DAILY
part of worship of the Lord and as serving rmat Tulas Dev is the same as service to the
Lord, when one serves Her one should sing for Her pleasure Sanskrit stotras*, stavas*, and
songs.
This statement is also confirmed in the Hari-bhakti-vilsa (9.161),
bhan-nradye gag-prasage
sasra-ppa-vicchedi
gag-nma prakrtitam
tath tulasy bhakti ca
hari-krti-pravaktar
In the Nrada Pura it is said: When one chants the name Gag*, Gag destroys all
his sins. When one chants the names of Lord Hari*, rmat Tulas Dev gives one the gift of
devotional service.
Thus one should not only minimize playing tapes in the residential areas, but more
importantlykaha-sthamemorizing and offering verbally chanting or singing personally
what one has memorized IS important service that must not be neglected nor minimized.
rla Jva Gosvm writes in his Bhakti-sandarbha (Anuccheda 283, 11-15),
tad eva tulas-sev ca sat-sevym antarbhvy parama-bhagavat-priyatvt tasy.
Because rmat Tulas Dev is very dear to the Supreme Personality of Godhead, service
to Her is included in the general category of service to the Supreme Lord.
yath agastya-sahity grua-sahity ca
vios trailokya-nthasya
rmasya janaktmaj
priy tathaiva tulas
sarva-lokaika-pvan
In the Agastya-sahit and the Garua-sahit it is said: As rmat St Dev is dear to
Lord Rma, the master of the three worlds, so is rmat Tulas Dev who purifies everyone.
sknde
rati badhnti nnyatra
tulas-knana vin
deva-devo jagat-svm
kali-kle vieata
nirkit narair yais tu
tulas-vana-vik
Tulas-kavaca 21
ropit yais tu vidhin
samprpta parama padam
In the Skanda Pura it is said: Especially in the age of Kali* the Supreme Personality of
Godhead, who is the master of the demigods and universes, is attracted to rmat Tulas
Devs forest. He is not attracted to any other place. They who properly plant a rmat
Tulas Devs tree form or gaze upon a rmat Tulas Devs forest, go to the supreme abode
of the Lord.
sknda eva tulas-stave tulas-nma-mtrea prty asura-darpa-h iti.
In the Skanda Pura, in the prayers to rmat Tulas Dev, it is said: The Supreme
Personality of Godhead, who destroys the demons pride, is pleased even just to hear the
name Tulas.
TEXT 5
''' '!'' ''!r' '` '`^'='r'! !
'!!''!'''! ''!! '='!f` '=''! !! ' !!
janan jnun ptu
jaghe sakala-vandit
nryaa-priy pdau
sarvga sarva-raki
jananmother (of the universe); janunknees; ptumay protect; jaghelower part of
legs, shanks; sakalaby all; vanditwho is praised; nryaa-priywho is dear to Lord
Nryaa; pdaufeet; sarvaall; agamlimbs; sarvaof everyone and everything;
rakiprotector.
May the universal mother protect my knees. May She who is praised by all protect the
lower part of my legs areas. May the darling of Lord Nryaa* protect my feet. May She
who protects everyone and everything, protect all my limbs.
EDITORS NOTES
May Janan protect my knees:
Both words jnu, knee, and janan, mother, are derived from the same rootjan, to
produce, to generate, to move (for details see Appendix 1).
The knee is a mobile trocho-ginglymus (i.e. a pivotal hinge joint) which permits flexion
and extension as well as a slight medial and lateral rotation. Since in humans the knee
supports nearly the whole weight of the body it is the most important limb for mobility.
Both in Tulas Upaniad (4) as well as in Tulas-stotra (1) of r Puarka dsa*, a
medieval Vaiava poet from South India, rmat Tulas Dev is glorified as jagad-dhtr*,
the mother of the universe. So here janan, mother (of the universe), makes the third
scriptural evidence noted so farbeyond any doubt, She is indeed everyones mother of the
universe. rmat Tulas Dev is not only everyones mother of the universe, but She is to be
treated better than the local temple Deity or better than one has to regard ones birth
mother. Indeed, it is stated in the Hari-bhakti-vilsa (9.148-150),
22 Tulas-kavaca
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. Interesting point, Her service is
non-different than Lord Kas service. She should be treated on par as good or better as we
worship the Deities everywhere.
The editor is pained to see the rampant neglect of rmat Tulas Devs service all over the
world. On the one hand everyones Deities are served moderately according to capacity, and
the Lords so beloved rmat Tulas Dev gets nothing in comparison. Such ignorance must
pain both the Lord as much as it pains the editors heart.
Both in 1971 in Sydney and also in Detroit in 1976, the editors guru prayed at one Deity
installation he was conducting, Now Ive invited You to come to the land of the outcaste
meat-eaters. And I pray to You that You may give these young persons Your trainee devotees
the intelligence to serve You properly so that You are not inconvenienced.
The editor can only beg rmat Tulas Dev to give Her servants throughout the world
similar intelligence so She is not inconvenienced in Her service of purifying us and serving
Her Lord at the same time as well.
rdhann sarve
vior rdhana param
tasmt paratara devi
tadyn samarcanam
O Dev, the most exalted system of worship is the worship of Lord Viu. Greater than
that is the worship of tadya, or anything belonging to Viu. (Padma Pura)
atha tadyn sevanam, tulsya, yath sknde
y d nikhilgha-saga-aman sp vapu-pvan
rogm abhivandit nirasan siktntaka-trsin
pratysatti-vidhyin bhagavata kasya saropit
nyast tac-carae vimukti-phalad tasyai tulasyai nama
Tulas-kavaca 23
Regarding service to things related to the Lord, service to rmat Tulas Dev, it is stated
in the Skanda Pura: Seeing rmat Tulas Dev destroys all sins. Touching Her purifies the
body. Bowing to Her destroys all sufferings. Sprinkling Her with water delivers one from
death. Planting Her bestows attachment of the mind to Lord Ka. Offering Her to Kas
lotus feet bestows special liberation in the form of prema. I offer my respects to rmat
Tulas Dev. (quoted in the Hari-bhakti-vilsa 9.104 and Bhakti-rasmta-sindhu 1.2.203)
Here regarding Her bestowing attachment of the mind to Lord Ka, it is stated,
bhan-nradye gag-prasage
sasra-ppa-vicchedi
gag-nma prakrtitam
tath tulasy bhakti ca
hari-krti-pravaktar
In the Nrada Pura it is said: When one chants the name Gag, Gag destroys all his
sins. When one chants the names of Lord Hari, rmat Tulas Dev gives one the gift of
devotional service. (Hari-bhakti-vilsa 9.161)
An ordinary mother is limited by energy, resources, karma details. It is not what the
parents (well-wishers) hope the child will becomeits what the child is (pious or not by
karma*).
On the other hand, rmat Tulas Dev is both bhakta-caitanya-kri, the efficient cause
of devotional service, and sarva-saubhagya-vardhineveryones good fortune is expanded
by Her (grace).
It is stated in the tulas-snana-mantra:
o govinda-vallabha dev
bhakta-caitanya-krim
snpaymi jagad-dhtr
hari-bhakti-pradyinm
Now I am bathing the mother of the universe, the bestower of ka-bhakti*, the
enlivener of the living force of the devotees and the dear one of Lord Govinda*.
This is the proof of both bhakta-caitanya-kri, and the fourth evidence for addressing
rmat Tulas Dev as jagad-dhtr.
cayanodbhava-duhkha ca
yad hrdi tava vartate
tat ksamasva jagan-mta
vnd-dev namo stu te
O mother of the universe, please forgive whatever misery exists in Your heart caused by
the cutting of Your leaves. O rmat Vnd Dev, let me offer my obeisances unto You.
(Unknown source)
In the Padma Pura (Si-khaa, 61.12) She is addressed as follows,
tulasy amta-janmsi
sad tva keava-priye
24 Tulas-kavaca
keavrtha cinomi tv
vara-d bhava-obhane
O rmat Tulas Dev, You are born from nectar and always dear to Lord Keava*. Now,
for the service of Ka, I am picking Your leaves, O one who is shining brightly.
mah-prasda-janan
sarva-saubhgya-vardhin
dhi-vydhi-hare nitya
tulasi tva namo stu te
O rmat Tulas Dev, I offer my repeated obeisances unto You, the mother of mah-
prasda*. You increase everyones good fortune and remove all diseases and anxieties.
(Hari-bhakti-vilsa 9.102)
The editors guru states in the Nectar of Devotion, In India all Hindus, even those not
belonging to the Vaisnava* group, take special care of the rmat Tulas Devs tree form.
Even in great cities where it is very difficult to keep a rmat Tulas Devs tree form, people
are to be found very carefully keeping this plant. They water it and offer obeisances to it,
because worship of the rmat Tulas Devs tree form is very important in devotional
service. (NOD, page 100)
In the Skanda Pura there is another statement about rmat Tulas Dev, as follows:
tath ca tatraiva
dt sp tath dhyt
krtit namit stut
ropit sevit nitya
pjit tulas ubh
navadh tulas dev
ye bhajanti dine dine
yuga-koi-sahasri
te vasanti harer ghe
There is another statementrmat Tulas Dev is auspicious in all respects. Simply by
seeing, simply by touching, simply by remembering, simply by praying to, simply by bowing
before, simply by hearing about or simply by sowing this tree, there is always
auspiciousness. Anyone who comes in touch with the rmat Tulas Devs tree form in the
above-mentioned ways lives eternally in the Vaikuha world. (quoted in the Bhakti-
rasmta-sindhu 1.2.204-205)
Sevit nityam is often translated to mean consumes. The literal translation of sevit
nityam preferred by the editor means literally being conscious daily whatever services are
required for Her.
For those unfortunates who lack this service opportunity of serving rmat Tulas Dev
daily in their residential areas, or those who travel away from their rmat Tulas Dev, the
least of the translations consumes is appropriate.
In this regard it is also stated in Bhaktivinoda hkuras* Jaiva-dharma (chapter 20),
rmat Tulas Dev can be served in nine ways: to see rmat Tulas Dev, to touch rmat
Tulas-kavaca 25
Tulas Dev, meditate on rmat Tulas Dev, glorify rmat Tulas Dev, bow down to
rmat Tulas Dev, hear rmat Tulas Devs glorification, plant rmat Tulas Dev,
consume rmat Tulas Dev, and worship rmat Tulas Dev daily. All these services to
rmat Tulas Dev are ultimately meant for the Supreme Lord, for this reason rmat Tulas
Devs glories are endless.
Serving rmat Tulas Dev can make one a devotee without anyones prior preaching to
them, as the following stories show.
In one city in Russia 10 hours east of Moscow, Nizhniy Novgorod, after an evening
lecture one girl servant of rmat Tulas Dev told the editor how she became a devotee.
Her neighbor who had to go to Moscow in the middle of the winter to make some money
gave to the girl her rmat Tulas Dev to serve while she was gone.
Whats this? the girl asked.
Its a plant from India, the devotee neighbor replied.
What do I do?
Just give water and sing songs to Her.
After two weeks of doing that, then the girl became quite internal in thought. What kind
of life am I living?
So she gave up liquor drinking and meat eating in the middle of winter (pretty amazing
considering Russian winter is severe and liquor drinking and meat eating is pretty much the
standard in Russia and C.I.S.).
Then she met a devotee in Nizhniy Novgorod selling books (a rarity at that) and bought a
Bhagavad-gt from him.
After that she went to the temple (a further rarity).
After she went to the temple she was invited to take prasda* in the cafe (another rarity).
After she took prasda she was invited to go upstairs to take darana* of r r Gaura
Nitai (another rarity).
And next to r r Gaura Nitai was growing rmat Tulas Dev.
She said to the devotees, Oh, Ive got a plant like that!
The devotees laughed, knowing that rmat Tulas Dev made her a devotee from scratch,
no one preached nor cultivated Her at all.
There must be many many such stories. In 1990s the editor used to do Saturday
programs at a medical hostel in Moscow for members of the Southeast asian community.
Russians are Caucasian in complexion, so they put all the southeast asians in one building.
The Pakistanis, Bangadeshis, Nepalis, Sri Lankans, and Indians are in one building and they
told the editor that they play cricket on Sundays together.
In each of the small dormitory rooms they have three roommates. They put plastic
dividing each room into three parts for the three roommates. Thus each one gets space of
about 3 square meters to live in. One such person the editor met told he had a tiny Ka
altar wherein he had a small sprouting of rmat Tulas Dev.
You are from Southeast Asia!! Wheres your etiquette? he challenged, Just offer Her
obeisances, come on, just offer Her one incense stick, come on, just offer Her a drop of
water. So the roommates, just to keep the other roommate happy, would do this and in six
months by simply offering obeisances, water, and incense to rmat Tulas Dev under the
direction of their roommate, all their former bad habits, such as meat eating, drinking
liquor, smoking would all be given up.
26 Tulas-kavaca
In his Jaiva-dharma (chapter 6) rla Bhaktivinoda hkura has kindly written, In the
scriptures it is said that cleaning the temple of Lord Hari*, offering a lamp to rmat Tulas
Dev, fasting on Ekda*, and other like activities, are activities of devotional service. Even
if they are performed without pure faith, or even if they are performed accidentally, these
pious activities still increase ones devotion for the Lord. When these pious deeds gradually
become powerful, after many births they lead to pure faith in the association of devotees and
the performance of pure devotional service.
As described by Govinda ds in her article Tulas Dev, Beloved of Ka in Back to
Godhead magazine (#27-1, 1993), when the editors guru came to Hawaii in 1971, he
admired the lush rmat Tulas Dev garden his disciples had in front of the entrance to the
temple. Because these rmat Tulas Devs tree forms had grown far larger than the
devotees had expected (some nearly seven feet tall and with stalks two inches in diameter),
they had a problem. rmat Tulas Devs branches were beginning to cover the entrance,
and people unavoidably brushed up against Her. The devotees pointed this out to their guru
and asked his permission to trim some of the branches. He became alarmed and exclaimed,
You cannot cut rmat Tulas Devthat is the greatest offense! You must never cut Her.
But you can tie back the branches obstructing the entrance.
Even after tying back the branches, rmat Tulas Dev kept growing, and the problem
continued. When the devotees told their guru that people had to bend down when passing
through the rmat Tulas Dev archway on the way into the temple, he was delighted. He
smiled, his eyes sparkled, and he said, Thats good. It is good that they have to bow to
rmat Tulas Dev before entering Kas temple.
When the editors guru came for a later visit, he carefully entered rmat Tulas Devs
archway by going through sideways to avoid brushing against Her leaves and branches. And
while walking along the walkway to the temple, which was lined with more rmat Tulas
Devs plant forms, he told his secretary, ymasundara, Dont step on her shadow. In
these ways he showed great respect for rmat Tulas Dev. The next day, seeing the
devotees leaping to try to avoid stepping on Her shadow, the editors guru laughingly
replied, Dont live, dont die. (for the origin of this phrase see Appendix 1).
In 1976 in response to Vidya Dev dss question if one could use scissors to cut rmat
Tulas Devs flowers (appropriate for very old hard flowers) or one should use their fingers
(appropriate for very young immature flowers), Is it permissible to use scissors to cut her
majars*..? Guru Mahrja wrote back, Use common sense and if you have none then
consult with others.
rmat Tulas Dev has no material body, avka-vka-rpsi, She has both tree and non-
tree forms (Tulas Upaniad 3).
If one is prepared to surrender to Herbecome Her child servant and employ whatever
is needed to set up ones infrastructure to serve Her in ones living spaces, rest assured She
can easily support and provide the ability, financial and otherwise, to Her servants and
maidservants to do the needful. As Sunandana Kumra dsa told the editor in 2008-2009
while visiting the United Kingdom, One simply has to work for Her50% perspiration and
50% take shelter, if one is not prepared to do that (for the Universal Mother) itll be difficult
to know in truth Her divine nature. Such persons not ready to serve and love Her will never
know who She really is. The editor eagerly await the Sanskrit evidence to confirm the
validity of the truth of this wonderful realization.
Tulas-kavaca 27
The Hari-bhakti-vilsa (9.103) proclaims,
riya dehi yao dehi
krtim yus tath sukham
bala pui tath dharma
tulasi tva prasda me
Bestow prosperity, bestow fame, glory, long life, happiness, strength, nourishment and
religiosity; O rmat Tulas Dev, bestow your grace unto me.
The editor opines that as rmat Tulas Devs service can bestow upon the worshiper all
of the above mentioned benefits and, in addition to the above, fulfillment of all desires (as
per Tulas-kavaca 18, kim atra bahunoktena u sainyea tattvata ya ya kmam
abhidhyyet ta ta prpnoty asaayam, What is the use of speaking more about it?
Listen, O commander of great armies, indeed whatever wishes one might consider, those are
fulfilled accordingly. There is no doubt about it.), with such possibilities anyone in this
world would have to be quite foolish not to worship Her. Everyone should set up their
infrastructure in their own areas and worship Her devoutly daily taking full shelter of Her
lotus feet.
Here the devotee prays that may rmat Tulas Dev, Janan, who is the mother of
universe (of moving and non-moving beings), may protect his knees, those limbs that aid
motion.
This line is also an example of anuprsa*, a poetic embellishment similar to alliteration in
English poetry, where the first syllable is repeated as is done here with syllable ja: janan
janun.
May Sakala-vandit protect my lower part of legs:
Shank is the lower part of a persons leg. Specifically, the part of the leg from the knee to
the ankle.
The word for shank in Sanskrit is jagh, literally that which moves (see Appendix 1).
All (sakala) beings which are born and which move, whether divine or demoniac,
worship rmat Tulas Dev so She is called Sakala-vandit.
Here the devotee prays that may rmat Tulas Dev, Sakala-vandit, one who is
worshiped by all beings which move, whether divine or demoniac, may protect his lower
part of legs with which he moves.
May Nryaa-priy protect my feet:
As described in the Brahma-vaivarta Pura, Prakti Khaa, rmat Tulas Dev received
a boon from Lord Hari that She will never leave His association. rmat Tulas Dev always
adorns the lotus feet of Lord Nryaa and She is called Nryaa-priy. In Puarkas
Tulas-stotra (13) She is referred to as Acal which refers to Her extreme chastity, She never
leaves the lotus feet of Her husband, Her Lord, even though cal, She travels to purify the
universe.
Here the devotee prays that may rmat Tulas Dev, Nryaa-priy, one who is dear to
Lord Nryaa and adorns His lotus feet, protect his feet.
28 Tulas-kavaca
May Sarva-raki protect all my limbs:
Here the devotee prays that may rmat Tulas Dev, Sarva-raki, one who protects
everyone and everything, protect every one (sarva) of my limbs (aga). r Puarka
dsas* Tulas-stotra (3 and 5) says She is protecting all living entities of this world.
TEXT 6
'1`` ='''' ! +''' ='! '6!6=' !
'r'' ''''''! ''!r' r'^'' '='r' '! !! !!
sakae viame durge
bhaye vde mahhave
nitya dvi-sandhyayo ptu
tulas sarvata sad
sakaein danger; viamein distress; durgein difficulty; bhayein fear; vdein
quarrel; mahin great; havebattle; nityaminvariably; dviin the two; sandhyayo
twilights; ptumay protect; tulasrmat Tulas Dev; sarvatain all respects; sad
always.
In danger, in distress, in difficulty, in fear, in quarrel, in great battle, during dawn and
dusk may rmat Tulas Dev invariably protect me at all times and in all respects.
EDITORS NOTES
In the texts prior to this the devotee has prayed to receive protection for his entire body.
Now the question is being addressedwhen and in what circumstances may She protect the
devotee.
Here the word sad is interesting as it refers to every time, at all times, continually and
perpetually.
This is the last text that is part of the kavaca*.
' `^''r'
atha phala-ruti
Now begins the description of results obtained by chanting this kavaca
TEXT 7
1r' ''' ! r'^'''! `=''!'r'' !
'r''!'!''r'!'!'' +'r'!'!'+'''!'' ' !! ~ !!
itda parama guhya
tulasy kavacmtam
martynm amtrthya
bhtnm abhayya ca
itithus; idamthis; paramamsupreme; guhyamsecret; tulasyof rmat Tulas
Dev; kavacaarmor; amtamwhich is like nectar; martynmof mortals; amta
immortality; arthyafor the sake of; bhtnmof fearful; abhayyafor fearlessness; ca
and.
Tulas-kavaca 29
Thus ends this very secret armor of rmat Tulas Dev which is like nectar. It gives
immortality to mortals and fearlessness to those in fear.
EDITORS NOTES
The text beginning with iti indicates that the previous text was the last text of the
kavaca*.
Now the results obtained by different persons who chant the kavaca with different states
of mind or motivations is described in five verses:
Text Persons state of mind or motivation Results achieved
7 Ordinary mortals Immortality
7 Fearful Fearlessness
8 Liberation seekers Liberation
8 Absorbed in meditation Results of d hyna-yoga *
8 Seeker of authority over others Power to control others
8 Followers of the Vedas Knowledge
9 Poor Wealth
9 Sinner Extinction of sins
9 Hungry Food
9 Seeker of the heavenly planets Heaven
10 Desirous of possessing animals Benefits his animals
10 Desirous of a son Son
10 Deprived of kingdom Kingdom
10 Bereft of peace Peace
11 Devotees of Lord Viu viu-bhakti*devotion
11 Ordinary householders
Success in religion, economic
development, and sense gratification
These texts tell us that no matter what ones motivations or condition of mind may be,
rmat Tulas Dev fulfills all ones desires.
For the comfort of conditioned souls always in anxiety, if they take shelter of Her lotus
feetShe will give shelter to one and all.
r Puarka dsa* in his Tulas-stotra (4) also refers to Her as giving hope to the
hopeless souls and in Text 10 of this Tulas-kavaca it is similarly expressed.
And it is confirmed here in a similar way by this third evidence that She does sothe
readers would be wise to take note to apply the above-mentioned points constructively in
their lives very quickly.
TEXT 8
'!'!'' ' '''!! '''!'''! '''!'''!!`r' !
=''!!'' =''''`!''! ='9!'' ='='!'!' !! < !!
mokya ca mumuk
dhyyin dhyna-yoga-kt
vaya vaya-kman
vidyyai veda-vdinm
30 Tulas-kavaca
mokyafor liberation; caand; mumukmof those who want liberation; dhyyinm
of those who are absorbed in meditation; dhyna-yoga-ktwho gives the result of
dhyna-yoga; vayafor authority; vayapower over others; kmanmof those who
desire; vidyyaifor knowledge; veda-vdinmof the followers of Vedas.
This protective hymn bestows liberation unto those seeking it, the results of dhyna-
yoga* to those absorbed in meditation, authority to those who want to have power over
others, and knowledge to the followers of Vedas.
EDITORS NOTES
In Tulas Upaniad She is glorified as amtatva-pradyin and in r Puarka dsas
Tulas-stotra (2) as moka-prad.
This loka* constitutes the third example the editor have seen. Since the attainment of
liberation is so desirous, the readers would be wise to take note to apply this instruction
quickly for their ultimate benefit, as those who wish knowledge will also take shelter of Her.
Indeed, it is stated that all the demigods dwell with Her all the timeinclusive of rmat
Sarasvat Dev*, the goddess of knowledge, as well as her lord, Brahm*so all beings can
certainly take shelter of Her.
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 Pala* and Avattha*.
One may ask, What will be the destination of my relative who is burnt with rmat
Tulas Devs wood?
The simple answer is wherever the living entity is destined to go by rmat Tulas Devs
grace that destination will certainly be better than the circumstances where they were
previously.
It is stated in Text 9 that rmat Tulas Dev will help those who desire the heavenly
planets to attain that, and for the fortunate ones liberation from this material world. This is
also alluded to in Puarka dsas Tulas-stotra (1).
Regardless of attainment of the heavenly planets or total liberation from the material
world or liberation from unfortunate situations. Anyone who will dedicate themselves to
serving Her will find themselves fortunate beyond their karma. That is certainly liberating
both in this world and in the next. She liberates one and all.
The words vaya vaya-kmanm mean that even those who were born in royal families
desired to have controlling power over others. Indeed, in India, (and elsewhere in medieval
times especially) people descended from non-royal birth did become kings. Once they
became a king they by nature had to enforce rules and be a little forceful in dealings.
Regarding vidyyai veda-vdinm it is stated in the Hitopadea (Magalcraa 6),
vidy dadti vinaya
vinayd yti ptratm
Tulas-kavaca 31
ptratvd dhanam pnoti
dhand dharma tata sukham
Knowledge gives discipline, from discipline comes worthiness, by worthiness one gets
wealth, because of wealth one performs good deeds, from that comes happiness.
TEXT 9
='!!'' !!! ''!'''! ''!'''!!r''' !
?'!'' '''r'!'! ' ='!!'' ='!'r'!' !! !!
draviya daridr
ppin ppa-ntaye
annya kudhitn ca
svargya svargam icchatm
draviyafor wealth; daridrmof poverty-stricken; ppinmof sinners; ppaof the
sins; ntayefor extinction; annyafor food; kudhitnmof those who are hungry; ca
and; svargyafor the passage to the heavenly planets; svargam(to go) to heaven;
icchatmof those who desire.
This armor of rmat Tulas Dev provides wealth to the poor, extinction of the sins of
the sinners, the food for the hungry, and the passage to the heaven to those who want to
go there.
EDITORS NOTES
Wealth to the poor:
Regardless of how much or little wealth one has in ones possession mostly no one has
any objection to having a little moreindeed in r Puarkas Tulas-stotra (2) She is
glorified as bestowing both liberation and wealth, as both are most desirable in this world.
Even if one has (unfortunately) no Viu-Tattva* Deity at ones home still one should have
rmat Tulas Dev to worship. One would be quite foolish not to worship Her daily.
It is also stated in this regard in the Hari-bhakti-vilsa (9.144),
dridrya-dukha-rogrti-
ppni su-bahny api
tulas harato kipra
rogn iva hartak
As the hartak* cures diseases, so rmat Tulas Dev quickly removes poverty,
suffering, disease, and sin.
The extinction of sins of the sinful:
Ppin ppa-ntaye means that sometimes vastly sinful men in police lockup have to be
put on suicide watch to protect them from killing themselvesthe inmates are so depressed
by their sinfulness. And according to r Puarka dsa in his Tulas-stotra (4) all men can
be pacified and free from guilt by serving Her.
32 Tulas-kavaca
Food for the hungry:
Most desirableespecially for the desperate starving ones, yet our guru* instructed us all
that saintly souls should give out prasda* sanctified food to both rich and poor alike
without emphasis in crisis times. We distribute such under the banner food for all.
Attainment of heaven:
In many religious cultures it is desirablethose who want such benefit it is Her
wonderful strategy to capture the attention of all souls, all can certainly take shelter of Her.
TEXT 10
'''!='' '''!`!'!'! '' ' '''`!`!!' !
!''!'' '!''!'!''!!r'!'! ' '!!r''' !! !!
paavya pau-kmn
putra-da putra-kkim
rjyya bhraa-rjynm
antn ca ntaye
paavyambeneficial for animals; pauof (possessing) animals; kmnmof those who
are desirous; putraof sons; damgiver; putrasons; kkimof those who want;
rjyyafor kingdom; bhraaof those who are deprived; rjynmof kingdom;
antnmof those who are bereft of peace; caand; ntayefor peace.
It is beneficial for animals of those who want to possess them. It gives sons to those
desirous to have sons, kingdom to those deprived of kingdom, and peace to those bereft
of peace.
EDITORS NOTES
Beneficial for animals:
The meaning of paavya may be that which is fit for pau or beneficial to pau (see
derivation details in Appendix 1). This means that this kavaca* of rmat Tulas Dev
ensures that the animals of the vaiyas* who possess animals are also benefited.
Depending on the region and climatic conditions the vaiyas in Vedic times would keep
and look after cows, buffaloes, goats, horses, camels, or sheep. This is confirmed in several
Vedic scriptures.
Gives sons to those desirous to have sons:
Attaining sons was in the past as well as in the present day desirable for householders as
sons in Vedic culture were materially essential for maintaining the societys public members
as well as the elderly superiors. Ironically, the desire was so much for giving birth to male
children that the wife would be chastised, beaten (sometimes killed) for giving birth to a
second daughter.
In rural areas of India, sometimes the ladies to avoid being killed, harassed by male-
centered society would practice female infanticide by using the help of greedy gynecologists,
ultrasound machines etc., to kill the newborn infant girls either by abortion or immediately
after birthnow-a-days.
Tulas-kavaca 33
The Garua Pura Sroddhra (9.8-9) says,
tulas-majar-yukto
yas tu prn vimucati
yamas ta nekitu akto
yukta ppa-atair api
tasy dala mukhe ktv
tila-darbhsane mta
naro viu-pura yti
putra-hno py asaaya
The demigod in charge of those that are dying, Lord Yamarja* is not able to see him
who gives up his life while touching a rmat Tulas Devs majar*, though he have
hundreds of sins. The man who dies with Her leaf in his mouth, upon a seat of sesame and
darbha* (kua*) grass, goes to the city of Lord Viu*, unfailingly, though he have no son.
Thus circumstantially householders who didnt have male heirs need not be depressed
about it.
Simply worship rmat Tulas Dev anyway. Shell take care of the liberation for Her
servantseven if they have no son! This part of the verse is NOT meant for the unmarried
renunciates, unless one takes good qualities as ones son. Indeed, Cakya Paita* states
in his Cakya-nti-darpaa (12.11),
satya mt pit jna
dharmo bhrt day sakh
nti patn kam putra
a ete mama bndhav
The truth is my mother, knowledge is my father, my occupational duty is my brother,
kindness is my friend, tranquillity is my wife, and forgiveness is my son. These six are my
family members.
Here Cakya says forgiveness is my son, and thus a devotee of the Lord, even though
he may be on the path of renunciation, may serve rmat Tulas Dev and pray to attain this
kind of son.
TEXT 11
+'r''' =''!+'`!'! =''!! '='!r'!r'' !
'!''' '='!'?'' !6'' =''!''r' !! !!
bhakty-artha viu-bhaktn
viau sarvntar-tmani
jpya tri-varga-siddhy-artha
gha-sthena vieata
bhaktidevotion; arthamfor the sake of; viu-bhaktnmof the devotees of Lord Viu;
viauto Lord Viu; sarvaof all; antawithin; tmanito the soul; jpyamto be
chanted; tri-vargain the three goals of human life (dharma*, artha*, kma*); siddhi
perfection; arthamfor the sake of; ghaat home; sthenaby those staying; vieata
especially.
34 Tulas-kavaca
This protective hymn should be particularly chanted for developing the devotion to the
soul of everything, Lord Viu*, by His devotees; and by householders for attaining
success in religion, economic development, and sense gratification.
EDITORS NOTES
rla Prabodhnanda Sarasvat* in his r Vndvana-mahimmta (5.58) says:
kaivalydy-akhilrtha-thutkti-kta kecin mah-buddhayo
yogndr khaga-rpatm upagat nandanti yac-chkhiu
samyak prasphuritai ca yukti-nivahai sarvrtha-tat-sdhan-
tyantoccheda-kd uccakai kalakals t naumi vndavm
Let me glorify Vndvana where, spitting on impersonal liberation and all material goals,
certain very intelligent yogs* rejoice, having become birds that stay on the branches there
and coo a tumultuous barrage of eloquent logic that crushes the importance of material life
and material work.
He also states in his Caitanya-candrmta,
td api ca ncat sahaja-saumya-mugdhkti
sudh-madhura-bhit viaya-gandha-ththt-kti
hari-praaya-vihval kim api dhr anlambit
bhavanti kila sad-gu jagati gaura-bhjm am
Humbly thinking oneself lower than a blade of grass, natural gentleness and charm,
speaking words as sweet as nectar, spitting twice at the insignificant sense gratification of
this world, disinterest in the affairs of this world, and overwhelming love for Lord Hari* are
the transcendental virtues of the devotees of Lord Gaura*.
Either one takes that the spitting is done once forcefully or two times lightly, either way,
one should not strive only for the four human benefits (i.e. mundane religiosity, economic
gain, sense satisfaction, and liberation), but should always strive for love of Godhead
(prema-bhakti).
The birds of Vraja* are actually sages who while sitting on the trees spit on the
insignificance of the four desirable goals of humans: mundane religiosity, economic
development, sense gratification, and liberation. Certainly while one is alive these are
necessary to maintain ones existence, yet the followers of r Caitanya Mahprabhu*
consider that attainment of these four items should not get in the way of pursuing the
topmost necessitythe fifth itemlove of Godhead. Serving rmat Tulas Dev can help
one get all five of these goals of human life.
If one questions how often should one chant the Tulas-kavaca underneath ones rmat
Tulas Dev? Nityaddaily.
Both in many verses wherever the location of chanting is not specifically mentioned one
may chant it to Her wherever one likes (i.e. in ones pj* room) as long as one does it daily
as rmat Tulas Dev is situated everywhere as proven by:
avka-vka-rpsi
vkatva me vinaya
tulasy atula-rpsi
tul-koi-nibhe jare
Tulas-kavaca 35
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. (Tulas Upaniad 3)
trailokya-vypin gag
yath astreu gyate
tathaiva tulas dev
dyate sa-carcare
Indeed, just as Gang* is glorified in all the scriptures as pervading the three worlds, so
You also are seen everywhere in the universe (within the moving and non-moving entities).
(Tulas-stava, Padma Pura 1.61.28)
TEXT 12
9r' '"`!''''!'' `r'!'^' !
r'^''`!'' r'B?'!''! ='! '''' !! !!
udyanta caa-kiraam
upasthya ktjali
tulas-knane tihann
sno v japed idam
udyantam caa-kiraamto the early morning suns rays; upasthyafacing or exposing
oneself; kta-ajaliprayerfully folding ones hands; tulasof rmat Tulas Dev; knane
in the forest; tihanwhile standing; snasitting; vor; japetshould chant; idam
this (protective hymn).
Prayerfully folding ones hands with great respect, while exposing oneself towards the
early morning rising sun, one should chant this protective hymn daily while sitting, or
otherwise standing, in the forest of rmat Tulas Dev.
EDITORS NOTES
The previous five verses described the results obtained based on the state of mind or
motivation of the person who chants the kavaca*.
From this text onwards six verses describe the results obtained by a particular kind of
person based on the place where he or she chants the kavaca:
Text Person
Place of chanting the
kavaca
Results achieved
12,
13
Anyone who chants the
kavaca daily with folded
hands and facing the
rising sun
Sitting or standing in
the forest of rmat
Tulas Dev
All ones desires fulfilled
Nearness to Lord iva*
Pleases Lord iva always
Devotion to Lord Hari*
increases
14
Woman who bears dead
children and chants the
kavaca after cleansing her
body
(not mentioned)
Gives birth to a long-lived and
healthy son
36 Tulas-kavaca
15
Barren woman whose
body is cleansed with
kua* and chanting of the
kavaca by a worshipper of
the kavaca
(not mentioned)
She will beget a charming
child within one year
16
One who wants to
control the king
Under an Avattha*
tree
Receives favors from the king
or controls the king
16
One who wants to be
beautiful
Facing fire Attains beauty
16 One who is a student Under a Pala* tree Acquires knowledge
16
One who wants to attain
effulgence (good health)
Facing the sun Achieves good health
17
One who desires a
beautiful wife
Temple of Durg* Get a beautiful wife
17
One who wants to
destroy his enemy
Temple of iva Destroys the enemy
17
One who wants wealth
and good fortune
Temple of Lord Viu*
Gains wealth and good
fortune
17 Barren woman In a park Attains a child
Here ktjali means one whose palms are folded or cupped. r Puarka* in his
Tulas-stotra (6) uses the word baddhjali with the same meaning:
namas tulasy atitar
yasyai baddhjali kalau
Incessant obeisances to You, O rmat Tulas Dev, to whom people offer prayers with
folded hands in the age of Kali*.
Baddhjali or ktjali refers to grateful palms. If one is grateful that rmat Tulas
Dev has improved ones life then offer Her in devotion some item. Such a devoted person
should never go empty-handed to Her or any other Deity. At the very least sing Her praises
upon seeing Her. This is the meaning of baddhjalim.
For those living outside of India the instruction given in this verse may be modified in the
following way: Facing East under the shade of your rmat Tulas Dev with folded palms
chant this kavaca etc.
TEXT 13
'='!' `!'!'='!'! r' r''=' '' '?'''' !
'' '''` 'r'' 6+'`='=''''' !! !!
sarvn kmn avpnoti
tathaiva mama sannidhim
mama priya-kara nitya
hari-bhakti-vivardhanam
Tulas-kavaca 37
sarvnall; kmnthat is desired; avpnotiattains; tathand also; evacertainly;
mamamy; sannidhimvicinity; mamamy; priyapleasure; karamgiving; nityam
always; harito Lord Hari; bhaktiof devotion; vivardhanamgrowth.
One who chants this armor gets all his desires fulfilled, and also attains vicinity to me,
pleases me constantly, and gets his devotion to Lord Hari* increased.
EDITORS NOTES
Here tathaiva mama sannidhim, one achieves nearness to me is noteworthy.
Sometimes Vaiavas* of different communities make a distinction between worshipers of
Lord iva*, Lord iva, and Lord Nryaa* (Viu-Tattva*).
Yet in North India (especially Vndavana*) the Vaiavas offer all respect to Lord iva as
vaiavn yath ambhu (rmad-Bhgavatam 12.13.16). According to rmad-
Bhgavatams statementLord iva is the greatest Vaiava.
Many Vaiavas (especially the North-Indian Vaiavas) will without reservation worship
Lord ivas Viu-Tattva instructions to the Pracetas in Rudra-gt SB 4.24.33-68.
Noteworthy is Lord Narayanas acceptancenot only acceptance, but also what an
advertisement (SB 4.30.10)!of Lord ivas prayers in the Rudra-gt (SB 4.24.33-68, with
the benefits of its chanting described in 69-72).
Noteworthy is SB 12.10.3-38 wherein r Mrkaeya i* got darana* of Lord iva and
goddess Um*, and begged for the benediction of bestowal of pure devotion to the
Supreme Personality of Godhead and His representatives such as You (SB 12.10.34).
Our Gauya* Vaiava varya* rla Santana Gosvm* also liked to do his vraja-
bhajana* near Lord ivas temples where He could be near the Lord.
In spite of the Vaiavas willingness to accept Lord ambhus devotional instructions, the
tantric* practices employed by the aktas* are not compatible with Vaiava teachings and
thus they dont follow them.
Yet in Vraja*, Lord Gopevara Mahdeva is worshiped as he is in charge of the ahakra*
that binds conditioned souls to the bodily concept of life. Thus the vraja-vss* worship
Lord Gopevara Mahdeva, begging His Lordships mercy that he may destroy the bodily
concept of life. Thus devotees of the Lord in male bodies pray to Lord Gopevara Mahdeva
to destroy their material mundane identification with their material maleness, so they may
(after death) attain the spiritual body of a gop* or female maidservant of r r Rdh-
Ka. In the same way, those conditioned in this material world in female bodies,
sometimes desire to give up (after death) their feminine bodily conception of conditioning
so that they (after death of the material body) can attain the eternal spiritual body of a
cowherd boy servant of r r Ka Balarma by Lord Gopevara Mahdevas grace. The
historical narration given by His Grace Satyarj dsa in his book Vaishnavi of the vraja-vs
young girl in the 19th century, rmat dev, who became a cowherd boy, is noteworthy in
this context.
Such souls who have felt their devotional lives blessed by Lord Gopevara Mahdeva will
fast on the (optional) fast day of Mah iva-rtri*.
In the same way it is hoped that the Vaiavas will take great pleasure in Lord ivas
instructions here in this Tulas-kavaca.
38 Tulas-kavaca
TEXTS 14-15
''! ''!'r'''! '! r'''! f` ''!'''r' !
'! ''' ^'+'r' ''='' '!'''!!!' !! !!
=''''!''! '!'''f` `'! ''! '!''` !
'!''' '='r'!=' !+' ''' ''!6' !! ' !!
y syn mta-praj nr
tasy aga pramrjayet
s putra labhate drgha-
jvina cpy arogiam
vandhyy mrjayed aga
kuair mantrea sdhaka
s pi savatsardeva
garbha dhatte mano-haram
ywho; sytis; mtadead; prajwhose progeny; nra woman; tasyher;
agambody; pramrjayetshould clean; sshe; putrama son; labhateobtains; drgha
long; jvinamwho has life; caand; apialso; arogiamhealthy; vandhyyof a
barren woman; mrjayetshould clean; agamthe body; kuaiby kua grass; mantrea
by (chanting) the mantra; sdhakaa worshiper; sShe, rmat Tulas Dev; api
also; savatsartwithin one year; evacertainly; garbhama child; dhattegives; mana-
haramcharming.
For a woman who bears dead children one should clean her body by chanting this armor
hymn, and then she will give birth to a long-lived and healthy son. And for a childless
woman such worshiper of this armor should clean her body with the mantra* and kua*
grass, and then she will beget a charming child (which will steal her mind) within one
year.
EDITORS NOTES
Women who have difficulty with child bearing are of two types:
1. mta-praj nra woman is able to conceive however her children die before or after
birth. For such a lady chanting of the kavaca* is recommended.
2. vandhya barren woman who can never conceive. For such a woman chanting
kavaca along with purification rites by kua grass is recommended.
The word vandhy is derived from bandh which means stopped, closed.
According to one karma-ka* Brhmaa* from Kerala State the body can be purified
internally or externally by the kua grass:
Externally, you touch the kua grass to the dvadaa-aga (the twelve limbs of the
body) and chant any mantra which you are given by your guru (in our case this
Tulas-kavaca).
Internally, you take a glass of water, dip kua grass and rmat Tulas Devs leaves
into it, and touching the kua grass you chant your mantra, then drink the water.
Tulas-kavaca 39
These two lokas* and part of Text 10 are not for renunciates! For the householder
community it was already stated in Text 10 putra-da putra-kkim, for those who
desire sons, the chanting of this kavaca will give a son. rmat Tulas Dev obviously has a
desire to help the very severe problems householders have regarding conceiving children.
Male children were referred to in Text 10, this loka further clarifies that She is willing to
help householder ladies who have trouble conceiving both male and female children.
Although garbha dhatte mano-haram may literally refer to such lady getting a charming
child, the readers should not fail to note that a lady loves her child much more then she
loves and should be chaste to her husband psychologically speaking.
Aside from the modern idea of householder couples obtaining the help of local hospitals
to seek solutions for male or female impotency, as other considerations or such scriptural
evidences come in, the editor will add them for the publics benefits. Whoever has any
further comments to share with the public, regarding this or any such verses, is requested to
contact the editor.
The Garua Pura (2.2.21-24) provides more glories of both rmat Tulas Dev and
kua grass:
darbha-mle sthito brahm
madhye devo janrdana
darbhgre akara vidyt
trayo dev kue smt
Lord Brahm* resides in the root of kua grass, Lord Janrdana* in the middle, and Lord
akara* at its tips. These three demigods are known to be residing in the kua grass.
vipr mantr ku vahnis
tulas ca khagevara
naite nirmlyat ynti
kriyam puna puna
O Lord of the birds (Garua*)! Although used again and again, Brhmaas, mantras,
ku grass, fire, and rmat Tulas Dev do not become unfit (for being offered or used).
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, Gt (that which that which is sung or any devotional Vedic
scriptural utterances glorifying the Viu-Tattva Lord, such as rmad-Bhgavatam, the
40 Tulas-kavaca
Bhagavad-gt, devotional songs from the previous teachers), 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.
Also in the Garua Pura Saroddhra (8.26) it is stated,
ekda-vrata gt
gagmbu-tulas-dalam
vio pdmbu-nmni
marae mukti-dni ca
Ekda, Gt (any Vedic devotional utterance), the water of Gag*, the leaves of
rmat Tulas Dev, the water from the lotus feet of Lord Viu and His holy namesall
these are givers of liberation at the time of death.
So by these quotes either five boats for liberation (paca pravahaa) or six points for
liberation, either way its crystal clear to intelligent saintly persons. If you add them all up
the total is eight separate points. That one should strive in ones life to exponentially
increase all these actively in all ones activities, that is the work of a devoted saintly person.
r Gauranga* asks us all in His ikaka, verse 3, kirtanya sad hari, one should
always glorify Hari*.
Lord Gauranga who in Mypura* appeared on the land of a raised rmat Tulas Devs
forest also mentions in the Caitanya-Bhgavata (Antya-khaa, 8.156),
prabhu bale,mi tulasre n dekhile
bhla nhi vso yena matsya vine jale
The Lord then said, If I dont see rmat Tulas Dev, I cannot survive, just as a fish
cannot survive out of water.
At the top of the Indonesian island of Sulawesi, the editor saw in 2009 the Balinese village
of Tolai which was started 350 years ago after the founders saw profuse rmat Tulas Devs
plant forms growing there automatically, so they founded the village of Tolai, situated
practically on the equator (very hot place 35Call around the year) understanding it to be
sacred ground.
TEXT 16
Hr' !'=''''!' '''' '*`''+'!` !
''^'!'!'^' ='9!' r''!'''!+''^'! =' !! !!
avatthe rja-vayrth
japed agne surpa-bhk
pala-mle vidyrth
tejo-rthy bhimukho rave
avatthein (the shade of) an Avattha tree (also known as Pippala); rjaa king; vaya
power to control; arthone who desires; japetshould chant; agne(while facing) the
fire; su-rpabeauty; bhkwho seeks; pala-mleat the roots of a Pala tree; vidy
for knowledge; arthwho aspires; tejafor effulgence (due to good health); arthwho
aspires; abhimukhawhile facing; ravethe sun.
Tulas-kavaca 41
One should chant this hymn under an Avattha* tree for controlling a king, facing the fire
for attaining beauty, at the base of a Pala* tree for acquiring knowledge, and facing the
sun for achieving good health.
EDITORS NOTES
Chanting under avattha tree to control a king and gain his favors:
Here the word rja-vayrth means desirous of subduing a king. A king should be
subdued if :
He is ones enemy or
One wants to gain favors from him.
See the derivation of the word vaya in Appendix 1.
Lord Hari* who is the adhipati - devat * of Avattha (for this and other details about the
tree see Appendix 2) is the paramevara, the Supreme controller. So it is said that one who
desires to control the king should chant this kavaca* under an Avattha tree to gain control.
In the Garua Pura Saroddhra (10.20) it is stated that after departure of the father the
son (or nearest of kin) makes a funeral pyre with four kinds of woods, sandal, Pala,
Avattha, and rmat Tulas Devto push the departed to a higher destination after death.
Chanting in front of fire to gain beauty:
Surpa-bhj means one who desires to possess (bhj) beauty (su-rpa). It is said that
one who desires to possess beauty must chant this kavaca in front of fire. Fire or agni is
considered to be pure and golden. One of the synonyms for gold is agni. So it is said that
one who desires to have a beautiful effulgent body should chant this kavaca in front of fire.
Chanting under a Pala tree to gain knowledge:
Pala tree (see Appendix 2 for details) represents Lord Brahm* whose wife Goddess
Sarasvat* is in charge of learning. And Pala wood is associated with student life when a
student lives under the tutelage of his guru* in an rama*. So it is said that one who desires
to gain knowledge must chant this kavaca under a Pala tree.
tad-vijnrtha sa gurum evbhigacchet
samit-pi rotriya brahma-niham
To learn transcendental subject matter, one must approach the spiritual master. In doing
so, he should carry fuel to burn in sacrifice. The symptom of such a spiritual master is that
he is expert in understanding the Vedic conclusion, and therefore he constantly engages in
the service of the Supreme Personality of Godhead. (Muaka Upaniad 1.2.12)
Herein, samit-pi refers specifically to the students who carried Pala wood collected
lovingly from the forest for use in the gurus rama yaja* fire sacrifices or for cooking etc.
Pala was a very common wood tree found in the forests.
Chanting facing the sun for attaining good health:
According to yurveda* stra* (Suruta Sahit 1.15) an effulgent healthy body is called
tejas. The tejas mentioned in this verse could have many meanings, but the most appropriate
meaning here would be good health.
42 Tulas-kavaca
In the Mahbhrata we read that when Smba*, the son of Lord Ka, was cursed by
Durvs Muni * to contract leprosy he approached his father and Lord Ka advised Smba
to worship the sun-god Srya, the presiding deity of health, as only he could save him.
The famous verse from the Skanda Pura which is recited by many goes like this:
rogya bhskard icched
dhanam icched hutsant
nd jnam anvicched
mokam icched janrdant
One must seek health from Bhskara, the sun, wealth from Agni, knowledge from na*,
and liberation from Lord Janrdana*.
One might ask, If one approaches Lord iva for knowledge, then why approach Lord
Brahm (Pala)? The answer is that Lord Brahms wife Goddess Sarasvat is worshipped
for knowledge in general and na for the six vedgas*for example, Pini worshipped
iva for the knowledge of Sanskrit grammar.
So it is said that one who desires to gain tejas* (i.e. good health) must chant this kavaca
facing the sun.
TEXT 17
`''!' '"`!!6 '!'6r'' !6 '' !
'`!'! =''!!6 ' 9!' U=''!! +'='r' !! ~ !!
kanyrth caik-gehe
atru-hatyai ghe mama
r-kmo viu-gehe ca
udyne str-va bhavet
kanyfor a beautiful wife; arthaspiring; caikof Goddess Caik; gehein a
temple; atruof an enemy; hatyaifor killing; ghein a temple; mamaof myself (Lord
iva); rof riches; kmawho is desirous; viu-gehein Lord Vius temple; caand;
udynein a garden or park; stra woman; vawho is barren; bhavetshould (chant).
This hymn should be chanted in a temple of Goddess Caik* for getting a beautiful girl
in marriage, in my temple for killing an enemy, by those desirous of riches in Lord
Vius* temple, and in a garden or a park by a barren woman.
EDITORS NOTES
Chanting in the temple of Goddess Durg* to get a beautiful wife:
The editors guru says in his purport to rmad-Bhgavatam (6.5.90): If one wants a
beautiful wife, he is advised to worship Um*, or Goddess Durg.
According to quotes received by the editors from the Mrkaeya Pura supports the
comments of the editors guru:
patn manoram dehi
manovttnusrim
Tulas-kavaca 43
trin durga-sasara-
sgarasya kulodbhavm
O Durg! Please give me the wife who is beautiful (lit. pleasing to mind), who is of a
similar mental disposition as me, who can cross this terrible ocean of birth and death, and
who originates from a good family.
These verses are appropriate for most men in this world as 99% of men need a good wife
in this world, a rarity now-a-days. In Indian culture the mood was one mind, two bodies.
If one gets that spouse which is indeed one mind, two bodies then there is no spiritual
impediment to getting married. Indeed rla Bhaktivinoda hkura in his epic writings
mentions the married life as a safe rama*. At the same time, there is danger often on
royal roads, so it is certainly rare to find a qualified spouse in this world. If one cant find
such, it is better to get married to the Supreme Lord.
As rla Bhaktivinoda hkura quotes in his aragati (tma-nivedana section, bhajana
8),
mi to tomra, tumi to mra,
ki kja apara dhane
I belong to You, You belong to me, is there any other wealth in this world?
Non-the-less one should not fail to note the connection both ways of patn manoram
dehi.
rmad-Bhgavatam and the Bhagavad-gt both state that for some the object of the
senses are stumbling blocks,
nna pramatta kurute vikarma
yad indriya-prtaya poti
na sdhu manye yata tmano yam
asann api kleada sa deha
When a person considers sense gratification the aim of life, he certainly becomes mad
after materialistic living and engages in all kinds of sinful activity. He does not know that
due to his past misdeeds he has already received a body which, although temporary, is the
cause of his misery. Actually the living entity should not have taken on a material body, but
he has been awarded the material body for sense gratification. Therefore I think it not
befitting an intelligent man to involve himself again in the activities of sense gratification by
which he perpetually gets material bodies one after another. (SB 5.5.4)
pusa striy mithun-bhvam eta
tayor mitho hdaya-granthim hu
ato gha-ketra-sutpta-vittair
janasya moho yam aha mameti
The attraction between male and female is the basic principle of material existence. On
the basis of this misconception, which ties together the hearts of the male and female, one
becomes attracted to his body, home, property, children, relatives and wealth. In this way
one increases lifes illusions and thinks in terms of I and mine." (SB 5.5.8)
44 Tulas-kavaca
indriyasyendriyasyrthe
rga-dveau vyavasthitau
tayor na vaam gacchet
tau hy asya paripanthinau
There are principles to regulate attachment and aversion pertaining to the senses and
their objects. One should not come under the control of such attachment and aversion,
because they are stumbling blocks on the path of self-realization. (BG 3.34)
Whereas according to SB 4.30.19 such is not a stumbling block but for most humans that
engagement is necessary and not at all entangling if the spouse is more advanced in spiritual
life than the other spouse.
ghev viat cpi
pus kuala-karmam
mad-vrt-yta-ymn
na bandhya gh mat
Those who are engaged in auspicious activities in devotional service certainly
understand that the ultimate enjoyer or beneficiary of all activities is the Supreme
Personality of Godhead. Thus when one acts, he offers the results to the Supreme
Personality of Godhead and passes life always engaged in the topics of the Lord. Even
though such a person may be participating in family life, he is not affected by the results of
his actions.
On the other hand Bali Mahrja* states in SB 8.22.9,
kim tmannena jahti yo ntata
ki riktha-hrai svajankhya-dasyubhi
ki jyay sasti-hetu-bhtay
martyasya gehai kim ihyuo vyaya
What is the use of the material body, which automatically leaves its owner at the end of
life? And what is the use of all ones family members, who are actually plunderers taking
away money that is useful for the service of the Lord in spiritual opulence? What is the use
of a wife? She is only the source of increasing material conditions. And what is the use of
family, home, country and community? Attachment for them merely wastes the valuable
energy of ones lifetime.
Its abundantly clear that whilst most men in this world require a good young spouse, still
one should not be so henpecked that one does nothing but think of them, as rla
Bilvamagala hkura* says,
etat tvm aham arthaymi satata re citta cinttura
klea m vaha cacaleu viayev gra-drdiu
gyanta yamun-taa-druma-tale nlmbuda-ymalam
gopla vanamlina kavalana nandtmaja cintaya
O anxious mind, Im always asking you thisdont give in to worry about the fleeting
affairs of home, wife, and so on. Beneath a tree on the bank of the Yamun* is a cowherd
boy, bluish like dark rainclouds, garlanded with forest flowers, singing while He eats. Think
about that son of Nanda*. (Bilvamagala-stava 2.17)
Tulas-kavaca 45
pratih dh vapaca-rama me hdi naet
katha sdhu-prem spati ucir etan nanu mana
sad tva sevasva prabhu-dayita-smantam atula
yath t niksya tvaritam iha ta veayati sa
As long as the impudent untouchable woman of the desire for fame dances in my heart,
why should pure love for Rdh-Ka touch me? O mind, continuously serve my spiritual
master, the leader of those who are dear to the Lord. Then my master will quickly kick out
that harridan and allow that pure love to enter. (rla Raghuntha dsa Gosvm, r
Mana-ik 7)
llyatbhy rasa-talbhy
nlrubhy nayanmbujbhym
lokayed adbhuta-vibhrambhy
kle kad kruika kiora
When will the time come when that merciful boy, Ka, will look upon me with His
playful lotus eyes, which are soothing and cooling with loving emotion, reddish at the
corners and dark-bluish at the irises, and wonderfully rolling and dancing? (r Ka-
karmta 1.45)
Mdhavadsa Jagannth states in his Gopladsa-sarvlag (8.4),
jaba laga ihi tani tpa na vypai,
taba laga kari hari-sev
jaba gha jalai kpa ani scai,
udima hus nah kev
Serve Hari (now), as long as this body isnt wracked with pain. If the house is burning,
who would trouble digging a well and drawing water?
(One possible meaning is that this body is dying either being burnt by disease or at the
funeral pyre, what is the use of mundane water to attempt to quash such destined fire?
Better to worship Hari!)
One may be tempted to translate kany as a girl or a daughter, but this would be
inappropriate in the context of this verse (for details see Appendix 1). This is because the
meaning of kany as a teenage virgin and the fact that Durg is worshipped to obtain a
beautiful wife do not fit well with chanting the kavaca* in the temple of Durg to beget a
female child or daughter.
From the above mentioned evidence it is seen that kany in the context of this text where
the person is worshipping in a temple of Durg for getting a kany can only refer to a man
desirous of a woman in marriage.
Chanting in the temple of Lord iva to kill enemies:
Lord iva is in charge of destruction and he helps his devotees to destroy their opposition
their enemies. In Chapter 12 of the Skanda Pura, the iva-kavaca (27) says:
pattyavamtagarathvaruthii
sahasralakyuta koibhaam
46 Tulas-kavaca
akauhin atamtatyin
chindynmo ghorakuhra dhray
I worship Lord iva, to destroy the fearful hosts of the enemy armies, arrayed in an
akauhi*, with the sharp and ferocious edge of his sword.
So it is said here that one who desires to destroy his enemy must chant this kavaca* in the
temple of Lord iva.
Regarding the word atru-hatyai, the editor herein wishes to clarify that he does not
support the desire to kill, harm, or otherwise hurt any living being. In his Tulas-stotra (12)
r Puarka dsa* describes rmat Tulas Dev as dharmy, religious, and dharmnan,
the very face of religiosity. Therefore, if one desires to eliminate, harm, hurt any so-called
enemy, such act should be religiously sanctioned by rmat Tulas Dev, as Blis* death
by the hand of Lord Rmacandra* and with the aid of Sugrva* (as it is described by
Vlmki* in the Rmyaa, Kikindh-ka, chapters 5-25) was sanctioned by rmat
Tulas Dev. Indeed, according to the Tulas-stva (Padma Pura, Si-khaa 61.29),
yamke ca vasat
kapi-rjena sevit
tulas vli-nya
tr-sagama-hetave
The king of the monkeys, Sugrva, while living on the yamka mountain (inaccessible
for Bli due to the curse of the sage Mataga) served rmat Tulas Dev for destroying Bli,
and for being united with Blis wife Tr*.
Blis killing by Lord Rmacandra instigated by Sugrva and Hanumn* was religiously
sanctioned due to Blis stealing the chaste wife of his younger brother Sugrva, Rum* by
name. Blis own wife Tr was a trusted advisor and one of the paca-kanys:
ahaly draupad kunt
tr mandodar tath
paca-kany-smare nitya
mah-ptaka-nanam
Great sins are destroyed by regularly remembering the names of these five ladies: Ahaly,
Draupad, Kunt, Tr, and Mandodar. (Origin unknown)
This same Tr Dev advised Bli (see Rmyaa 4.15.7-23) not to fight with Sugrva as he
would lose his life. Bli disregarded this valuable advice of Tr due to the benediction that
whomever he fought with would give half of his strength to Bli. After being shot by the
arrow of Lord Rmacandra, he first questioned the righteousness of his killing, but being
convinced by the Lords arguments he begged forgiveness and then requested Sugrva to
accept the throne of his kingdom, to take care of his son Agada, to always heed the opinion
of his wise wife Tr, and carry out Lord Rmacandras task (Rmyaa 4.22.5-15).
Chanting in the temple of Viu to get rich:
In Brahma-sahit (5.29) Lord Brahm confirms: lakm-sahasra-ata-sambhrama-
sevyamnam, the Lord is always served with great reverence and affection by hundreds of
thousands of Lakms*.
Tulas-kavaca 47
rmat Lakm Dev is a consort of Lord Viu and represents material wealth. So it is
said that one who desires to gain wealth must chant this kavaca* in the temple of Lord
Viu.
Puarkas* Tulas-stotra (2) says Shell bestow all wealth, so chanting this kavaca in the
temple of Lord Viu means, as Lord iva says (in Text 19), tulas-gata-mnasa, with your
mind focused on rmat Tulas Dev whilst chanting this kavaca in Lord Vius temple (if
ones house pj* room is not a temple of Viu-Tattva* Lord).
Lord Ka Himself declares in Raghuntha dsa Gosvms* r r Rdh-Kojjvala-
kusuma-keli (8),
iti rdhy sa-yuktika-vk-pya-matta r-ka sa-smitam ha
iya lakm-vndd api madhura-vnd mama vadhr
bhaven no ced rt sa-apatham ima pcchata satm
rutau yad dam-patyor na hi bhavati bhedas truir ato
dvayor nau nmnaiva tri-jagati jano gyati vanam
Intoxicated by Rdhs* nectar logic, Ka smiled and spoke the following words:
rmat Vnd Dev *, who is more charming than many goddesses of fortune, is My chaste
wife. I swear that it is so. If You do not believe Me, ask Her. The Vedas say that there is not
the slightest difference between husband and wife, and therefore when the people of the
three worlds proclaim that this forest bears the name Vnd, that word Vnd refers to Us
both.
His statement is also confirmed in the Brahma-vaivarta Pura (4.17.195-209) in the
description of rmat Vnd Devs austerities by which She attained Lord Ka as Her
husband. She Herself refers to this very diplomatically in Rpa Gosvms* Dana-keli-
kaumud (11),
anlocya vr yam iha bahu mene bahu-ta
tyajann rypann madhu-ripur abhm api ramm
jana so ya yasy rayati na hi dsye py avasara
samarthas t rdh bhavati bhuvi ka lghitum api
The enemy of Madhu* loved me so much, that without any shame He abandoned as a
piece of straw His dearmost wife Lakm, who was afflicted with jealousy. When I myself do
not get a chance to even serve rmat Rdhr, who in this world is fit to glorify Her?
rmat Vnd Dev for the conditioned souls of this world may be considered the best and
accessible goddess of fortune. Indeed, Shes the only female one has to have in ones mind
(married and other conditioned men often think of wife and children {naturally} but instead
of them one should think of Ka and His consorts rmat Tulas Dev etc.).
Indeed, r Bilvamagala hkura states in his Bilvamagala-stava (2.17),
etat tvm aham arthaymi satata re citta cinttura
klea m vaha cacaleu viayev gra-drdiu
gyanta yamun-taa-druma-tale nlmbuda-ymala
gopla vana-mlina kavalana nandtmaja cintaya
48 Tulas-kavaca
O anxious mind, Im always asking you thisdont give in to worry about the fleeting
affairs of home, wife, and so on. Beneath a tree on the bank of the Yamun is a cowherd boy,
bluish like dark rainclouds, garlanded with forest flowers, singing while He eats. Think
about that son of Nanda.
Also the Mukunda-ml-stotra (11) of Mahrja Kulaekhara* says,
bhava-jaladhi-gatn dvandva-vthatn
suta-duhit-kalatra-tra-bhrrditnm
viama-viaya-toye majjatm aplavn
bhavati araam eko viu-poto narm
The people in this vast ocean of birth and death are being blown about by the winds of
material dualities. As they flounder in the perilous waters of sense indulgence, with no boat
to help them, they are sorely distressed by the need to protect their sons, daughters, and
wives. Only the boat that is Lord Viu can save them.
Its clear to one and all that only the Lord (and by extensionHis rmat Tulas Dev)
can help or deliver one from anxieties of this world. If You think of these two, They will
ensure the fortune of those for whom one remains in anxiety in this material world.
If you think of HerRdh Ka, or Ka Balarma, Gaura Nitai, Navadvipa,
Vndvana will all come for free. Shes the only one we have to think about.
r Ka also says in the Bhagavad-gt (18.58),
mat-citta sarva-durgi
mat prasdt tariyasi
If you become conscious of Me, you will pass over all the obstacles of conditioned life by
My grace. The editor opines that thinking of rmat Tulas Dev will surely do the same. As
Puarka dsa says in his Tulas-stotra (7), tulasy npara kicit. Nothing higher than
rmat Tulas Dev within this universe. The editor agrees wholeheartedly and awaits to see
the scriptural evidences that inspired r Puarka dsa to write thusly.
Chanting in a park to beget children:
From all of the above statements we infer that there is a correlation between the location
where the person chants the kavaca* and the result one attains. With this in mind it seems
that udyne, i.e. in a park, would probably mean blodyne in particular, a childrens park
or play-area.
It is said that a barren woman desiring children must chant this kavaca in udyna, a park
where children play.
TEXT 18
`'' '6'! `' '! ''''! r'='r' !
'' '' `!''+''''!''' r' '!'!r''''!''' !! < !!
kim atra bahunoktena
u sainyea tattvata
ya ya kmam abhidhyyet
ta ta prpnoty asaayam
Tulas-kavaca 49
kimwhat is the use; atrain this matter; bahunof much; uktenatalk; nuplease
listen; sainyaof armies; aO commander; tattvataindeed; yam yamwhatever;
kmamwish; abhidhyyetone may consider; tam tamthat respectively; prpnoti
attains; asaayamundoubtedly.
What is the use of speaking more about it? Listen, O commander of great armies, indeed
whatever wishes one might consider, those are fulfilled accordingly. There is no doubt
about it.
EDITORS NOTES
In the Bhagavad-gt (10.24) Kna says, sennnm aha skanda, of generals I am
Skanda.
Two of Krttikeyas most prominent names are Mahsena and Deva-senpati referring to a
leader of a great army and the commander of the army of demigods. Here the word sainyea
refers to Krttikeya as a commander of the army, but it is no ordinary army. It is the army of
the demigods.
This loka* is definitely a conclusive motivation for action by the chanter. Indeed, it was
the reading to this verse that has motivated the editor to work on this whole translation
attempt. The reader of this Tulas-kavaca-stotra may harbor some doubts if their chanting
will have results or notafter all, the famous English proverb says, Man proposes and God
disposes, means one has to try the best one canbut they cant control everything.
Thus the duty of all beings is to strive to please rmat Tulas Dev by ever increasing
sincere service commitments, in all regards.
Provided She deems that sincereLord iva assures us allShe has the potency to do
the needful for Her servants. As r Sananda Kumra dsa told the editor over the phone
once when he was visiting in United Kingdom in 2008-2009, rmat Tulas Devs service
must be 50% perspiration and 50% take shelter of Her, without that commitment one will
never know who She really is.
Lord iva is assuring one and all that if She is pleased by sincere prayers and service,
asaayam, without any doubt She can fulfill such prayer.
In his Tulas-stotra (10) r Puarka dsa* says, sarva-sampat-pradyike, which may be
translated as She gives all wealth, yet the editor has always intuitively understood that to
mean She can grant whatever She wishes to bestow upon Her servants.
Here Lord iva underlines the same, surely the Puras* will reveal and glorify more
about Her potency later.
TEXTS 19-20
'' !6 !r'r=' r' r'!`'' ='''''! !
'''' r'!' ' `='' r'^''!r''!'' !! !!
'"^'!'!` 6r'! +'=''''' ' ''!'' !! !!
mama gehe gatas tva tu
trakasya vadhecchay
japan stotra ca kavaca
tulas-gata-mnasa
50 Tulas-kavaca
maalt traka hant
bhaviyasi na saaya
mamato my; gehetemple; gataafter going; tvamyou; tualso; trakasyaof the
demon Traka; vadhaof killing; icchaybecause of the desire; japanchanting; stotram
the hymn; caand; kavacamthe armor; tulasin (the thoughts about) rmat Tulas
Dev; gataabsorbed; manasawhose mind; maaltafter forty days (or after
completing the worship as mentioned above: see Appendix 1 for details); trakamof
Traka; hantthe killer; bhaviyasiyou will become; nano; saayadoubt.
You also, as you intend to kill the demon Traka*, should go to my temple and chant this
protective hymn fixing your mind on rmat Tulas Dev. Thus, after forty days (or after
completing all mentioned above) you will undoubtedly become the killer of Traka.
EDITORS NOTES
In Text 17 Lord iva* already said, One who is desirous of killing his enemy should
chant this hymn in my temple. Here he is advising Skanda, his son, to do the same.
The story of how Skanda killed Taraksura is recounted in the iva Pura. The demon
was killed on the sixth day of the lunar Tamil month of Krttika* famous thereafter as
Skanda ah.
iti brahma-pure ivopadia tulas-kavaca sapram
Thus ends the Tulas-kavaca from the Brahma Pura which was taught by Lord iva.
Tulas-kavaca 51
CONCLUSION
bhagavatys tulasys tu
mhtmymta-sgare
lobht krditum icchmi
kudras tat kamyat tvay
O Goddess Tulas, 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 he is 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.
52 Tulas-kavaca
APPENDIX 1
Grammatical explanations of some words mentioned in the text
Text 1
Bhla is derived from bh + la[c] (where c is an indicatory letter). The verbal root bh is
used in the sense of dptau, luster or splendor. Thus bhla is so called because it represents
a mans splendor or fortune.
From the same verbal root bh we have the word for the sun as bhskara or that which is
radiant.
Text 5
The word for knees in Sanskrit is jnu (neuter). Jnu is derived as jan + []un where jan
means to produce, to generate, to move and []un is an udi suffix. So jnu means that
which aids motion.
The word for mother in Sanskrit is janan (feminine). This word is derived from jan +
an where jan means to produce, to generate, to move and an is a suffix. So janani means
she who has produced or given birth.
The word for shank which is the lower part of a persons leg in Sanskrit is jagh
(feminine). This word is derived from jan + a[c] where jan gets substituted by jagh which
means to move and a[c] is a suffix. (Back to Text 5)
Regarding the phrase Dont live, dont die, the editors guru here referred to the verse
quoted by rla Jva Gosvm in the Laghu-vaiava-toa, his commentary on the Tenth
Canto of rmad-Bhgavatam,
rja-putro cira jva
m jva muni-putraka
jva v mara v sdho
vydha m jva m mara
There is a nice story about a sage giving different blessings to different types of persons.
To a prince, he blessed, You are a kings son, a prince. May you live forever. And he blessed
the son of a saintly person, Dont live. And the devotee he blessed, Either you live or you
dieas you like. And there was a butcher. The sage blessed him, Dont die, dont live.
(Back to Text 5)
Text 10
Paavya is derived from pau + yat. The taddhita affix yat is used here in the sense of
related to, fit for. Thus the meaning of paavya may be that which is fit for pau or
beneficial to pau.
Text 16
The word vaya is derived from vaa + ya[t]. The word vaa means subjection. And the
word vaya is an adjective which means subdued, tamed or humbled. The samsa-abda,
compound word, rja-vayrth means desirous of subduing a king.
Tulas-kavaca 53
Text 17
In common usage kany refers to as a girl. However it is important to note that a young
girl child is never referred to as kany. She may be called bl, blik. Kany refers to a
virgin teenage girl of marriageable age.
In Amarakoa (Dvitiy khaa, manuya-varga 9) the synonym of kany is given as
kumr. Both these words mean a virgin or a girl of marriageable age.
Moreover if the man desires a daughter then the text could have used the word sut or
putr both of which unambiguously mean daughter and would not have disturbed the
meter of the verse. These words, putr and sut are in line with the synonyms for daughter
given in the Amarakoa (Dvitiy khaa, manuyavarga verse 27): duhit, tmaj, tanay,
sun, sut, putr. And if a child (either male or female) was meant, the Amarakoa gives the
words apatyam, tokam both of which are in neuter gender.
If a man wants a son he prays, putra dehi, give me a son. So if he wants a daughter
why would be not say, putr dehi or sut dehi or duhitara dehi, give me a daughter? It
would be illogical for the person to pray, kany dehi, give me a kany, a girl.
During vivha* saskra*, the father (who is called kany-pla, guardian or protector of a
teenage girl) performs the act of kany-dnamgiving away of the young girl in marriage,
and the bridegroom does kany-pratigrahaamaccepting the young girl in marriage.
A verse in Mahbhrata (Vana Parva, Pativrata-mhtmya Parva 3.305) explains why a
virgin who is free or available for marriage is called kany. Lord Srya tells rmat Kunt
Dev these words:
sarvn kmayate yasmt
kaner dhto ca bhvini
tasmt kanyeha suroi
svatantr varavarini
O beautiful complexioned, having beautiful hips! In this world a girl who is free to
choose (her own bridegroom), a virgin, is called kany, from the verbal root kan because she
desires everyone.
According to the Piniya grammarians, kany is derived as kan + udi affix ya[k] +
feminine affix [][p]. The verbal root (dhtu) kan means to desire, to wish, to shine.
Text 20
Regarding the meaning of the word maalt the following can be stated:
1. maala is commonly known as a cycle but here it is translated as 40 days.
2. According to Vedic Astrology, an average year (based on a mean of 365.26 days of the
sidereal solar year and 354.37 days of the synodic lunar year) is also about 360 days which
consist of nine periods of 40 days or nights. Each cycle of those 40 days is considered to be a
maala.
3. In Malayalam and Telugu language maala means 40 days:
According to the Telugu English Dictionary by Charles Brown:
maalamu means The period of forty days. twenty
days. , , You
54 Tulas-kavaca
should take this medicine for forty days standing with the legs apart, as an archer
sometimes does.
According to the Tamil Lexicon by University of Madras:
)0 maalam means Period of 40, 41 or 45 days; 40, 41 3* 45 7
8) 5. 1 )0 1,* .-)(0.
4. In Ayurveda the medicine course is generally stated in maalas as 1 maala = 40 days
or ardha-maala = 20 days.
5. Most astrological remedial mantras* are to be chanted for a maala or 40 days to be
effective.
In general, maala usually refers to a path traversed by any heavenly body. It also refers
to a human beings body cycle. According to experiences people, maala astronomically
and from Ayurvedic point of view refers to a cycle of 40 days. However depending on ones
body it can go maximum up to 48 days. So the Tailanga aiva* Brhmaas* stretch it to the
maximum of 48 days. Which is also acceptable. Still others consider 42 as the optimal
number. However, the all the above are acceptable40 days, 42 days, or 48 days.
Traditionally mantra-japa* is done for 40 days, however if a specific siddhi* needs to be
achieved then it is chanted for the maximum stretch which is 48 days. An example is given
that when graha-anti* is done the mantras* are chanted for 40 days, but if one is
particularly ill then the chanting is done for a maximum of 48 days.
Another meaning of maala is complete, collection, and more particularly, when there
is a complex procedure consisting of several elements (i.e. during yaja*), then all together
it is also called maala. Here in Text 19 Lord iva mention such elements: going to Lord
ivas temple, chanting stotra* and kavaca*, meditating on rmat Tulas Dev. Thus
maalt can also mean after completing all this.
APPENDIX 2
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.
Tulas-kavaca 55
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.
Text 3. Kalhra flower
Kalhra is:
a flower which is commonly called as white-lily
grows in lakes
is extremely fragrant and has a strong sweet smell that attracts honeybees
blossoms at dusk
Nymphaea lotus (botanical name)
Kalhra is usually considered as synonymous to utpala which is blue lotus. However the
yurvedic texts make them distinct and say they are related and of the same family, but
separate. Some also say that kalhra is a white lily with a bluish tinge in the corolla.
The word kalhra is derived from ka + hra and la inserted in between. Ka means water
and hra means necklace.
According to Nighau section of the yurveda Saukhyam, the synonyms of kalhra are
given as:
kalhra hrasvapthoja
saumya saugandhika matam
Kalhra, hrasva-pthoja, saumya, and saugandhika are synonymous.
Photos of the kalhra flower can be found in the Internet, e.g. at
http://www.flickr.com/photos/dinesh_valke/4745332351/
Text 16. Avattha
According to the Nighau section of the yurveda Saukhyam the synonyms of Avattha
are:
pippala ymalo vattha
kravko gajana
harivsa caladalo
magalyo bodhipdaya
Pippala, ymala, avattha, kravka, gajana, harivsa, caladala, magalya, bodhi, and
pdaya are synonymous.
From this verse it becomes apparent that Avattha tree is same as Pippala tree. One of its
names mentioned here is Harivsa, the residence place of Lord Hari*. This is very
appropriate as the presiding deity of Avattha tree is Lord Hari.
According to Amarakoa dictionary (vanauadhivarga 4.20):
bodhi-druma caladala pippala kujarana avatthe tha
Bodhi tree, caladala, pippala, kujarana (same as gajana), avattha are synonymous.
56 Tulas-kavaca
Botanical name of Avattha is Ficus Religiosa and it belongs to Moraceae family. Note that
Ficus Religiosa literally means Religious Fig.
In Indias regional languages Avattha is commonly called as Pipal (Hindi, Gujarati,
Marathi), Arali (Kannada), Arachu or Arayal (Malayalam), Arasu (Tamil), Ashvatthamu or
Bodhi (Telugu).
This is also confirmed in the Skanda Pura (247.41-44):
mle viu sthito nitya
skandhe keava eva ca
nryaas tu khsu
patreu bhagavn hari
phale cyuto na sandeha
sarva-devai samanvita
sa eva viur druma eva mrto
mahtmabhi sevita-puya-mla
yasyraya ppa-sahasra-hant
bhaven nm kma-dudho guhya
Lord Viu* eternally resides in the root, Lord Keava* in the trunk, Lord Nryaa* in
the branches, Lord Hari in the leaves, and Lord Acyuta* along with all the demigods reside
in the fruitsof this there is no doubt. This tree is a Deity form of Lord Viu. The great
personalities serve its auspicious roots (as lotus feet of the Lord). This tree is full of virtues
and has ability to fulfill all ones desires. Those who take shelter of this tree are absolved of
millions of sinful reactions.
There is another statement in the same Pura*:
dhtry-avatthdi-gauravam, yath sknde
avattha-tulas-dhtr-
go-bhmisura-vaiav
pjit praat dhyt
kapayanti nm agham
Respecting the malak*, Avattha, and other things, from the Skanda Pura: Human
beings destroy sin by worshipping, respecting, and contemplating the Avattha tree, rmat
Tulas Devs tree form, malak tree, the cow, the Brhmaa*, and the Vaiava*. (quoted
in the Bhakti-rsmta-sindhu 1.2.110)
The oldest living tree (in the world) of known planting date is a Ficus Religiosa tree
known as the r Mah-Bodhi planted in the temple at Anurdhpura, r Lak, by King
Tissa in 288 BC. This tree is 2299 years old as of the year 2011.
The standard translation that rila Prabhupda gave us for Avattha was banyan tree.
This is not unusual or incorrect because vaa which is Ficus Benghalensis (the Bengal fig) is
a common sight in Bengal and usually not sharply distinguished from Pippala. But in the
rest of India (and in warm temperate climates around the world)we must differentiate.
The editor wishes to put on recordwe all must be respectful to the intentions of the
previous commentatorsthats our duty. At the same time we must help the readers,
especially those in warm climes, who would otherwise consider the directives to treat
Pippala as equal to Vaa to be unwise.
Tulas-kavaca 57
The Bhagavad-gt (2.46) says,
yvn artha udapne
sarvata samplutodake
tvn sarveu vedeu
brhmaasya vijnata
All purposes served by a small well can at once be served by a great reservoir of water.
Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind
them.
The editor is not fanatically following our previous cryas*. We try to help explain their
sincere intentions here and not sow unnecessary confusion amidst our ranks.
Far from itwe strive understand the meaning behind such directives does not diminish
or reduce the significancein the end Vaa = Vaa, and Avattha = Avattha (and same as
Pippala), these are two different treessimilar in nature maybe yet distinctly different.
The difference between the Avattha and Vaa is indisputable and agreed by all authorities
Vedic followers as well as modern botanists.
Vaa
According to Nighau section of yurveda Saukhyam:
vao raktaphala kr
bahupdo vanaspati
yakavsa padarohi
nyagrodha skandap dhruva
Vaa, raktaphala, kr, bahupda, vanaspati, yakavsa, pdarohi, nyagrodha, skandap,
and dhruva are synonymous.
According to Amarakoa (vauadhivarga 4.31), nyagrodho bahupd vaa, nyagrodha,
bahupda and vaa are synonymous.
In Indias regional languages Vaa or banyan tree is commonly called as Va and Valo
(Gujarati), Bar or Bargad (Hindi), Va (Marathi), Ala or Alada or Goli or Nyagrodha or Vata
(Kannada), Peral or Ala or Vatam (Malayalam), Aal or Ala (Tamil), Mari or Pedda-mari
(Telugu).
Botanical name of Vaa is Ficus Bengalensis or Ficus Indica which literally means Fig of
Bengal or Indian fig respectively and it belongs to Moraceae family.
The adhidevats* of the Vaa tree are Lord Brahm, Lord Viu, and Lord Mahevara.
Text 16. Pala
According to Nighau section of yurveda Saukhyam,
pala kiuka kirm
yajako brahma-pdapa
krareho raktapupas
tvta samiduttama
Pala, kiuka, kirm, yajaka, brahma-pdapa, kra, reha, rakta-pupa, tvta, and
samiduttama are synonyms.
58 Tulas-kavaca
From this verse we understand that Pala tree is also called brahmapdapa which means
a tree form of Lord Brahm* (all plants and trees are called pdapa in general because they
all take nourishment through their feet i.e. roots), and yajaka, that which is used for
sacrifices, and samiduttama, best firewood or fuel.
According to Amarakoa (vauadhivarga 4.29): pale kiuka paro vtapotho tha,
Palaa, kiuka, para, vtapoha are synonyms.
Botanical name of Pala is Butea Monosperma and it belongs to Fabceae family. The
English name of this tree is Parrot Tree or Flame of the Forest.
In Indias regional languages Pala is commonly called as Dhak or Palas (Hindi),
Khakhro or Kesudo (Gujarati), Palas (Marathi), Muttala or Mottuga (Kannada), Muriku or
Shamata (Malayalam), Mullumurugai or Kalyanmurukkan (Tamil), Moduku (Telugu).
As per the Ghya Stras and the Dharma Stras, a Pala tree is traditionally used for the
following:
1. A Brhmaa* brahmacr* (student) in the rama* of the guru should carry a staff of
a pala tree.
2. Its wood is used in producing the sacrificial fire (yaja*) by rubbing two sticks
together.
3. When a student goes out to collect wood in the forest, gathering Pala wood is the
best because it is the best quality of firewood for cooking bhoga*.
4. Its leaves are used as plates in the rama*.
Pala leaves are often used as eating plates in the residence of saintly students. Highly
recommended to eat off such leaves during vow periods, according to yurvedic* texts like
the Garua Pura. Eating off of such leaves increases the duration of life of the eater.
If rla Jaganntha dsa Bbj thought someone was waiting until he finished his meal to
try to get his remnants, to prevent that the good Bbj would eat everything including the
leaf plate! Obviously as the Garua Pura mentions how medicinal the leaves areno
wonder hed often eat the plate too!
Especially desirous (according to Bengali saints editor has consulted) is the wonderful
tree, hastikarapala, i.e. Pala with leaves each as big as an elephants ear. Those living
in warm climes with suitable land at their disposal should endeavor to grow such divine
trees and herbs.
5. A brahmacr* holds in his right hand the Pala stick while his sacred thread
ceremony is being performed.
6. While milking the cows, it was a common custom in ancient India to touch the cows
with a Pala stick in order to separate them from their calves.
The great poet Klidsa mentions in his play Kumra Sabhava, Canto 5, that once Lord
iva disguised as a student carrying a staff of Pala wood in his hand, approached rmat
Prvat Dev * to test the reality of her love for him.
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 Pala and Avattha.
Tulas-kavaca 59
Glossary
crya spiritual master who teaches by his own example, and who sets the proper
religious example for all human beings
A cyuta (lit. infallible) name of Lord Ka*
A dhipati devat (adhidevat)presiding deity
A hakra false-egotistic principle
A kauhi military division consisting of 21,870 chariots, 21,870 elephants, 109,350
infantrymen and 65,610 horsemen
malak see Dhtr
A nuprsa a poetic embellishment similar to alliteration in English poetry, where the first
syllable is repeated
rati worship ceremony offered to the Deity
A rtha economic development; one of the four goals or paths of human life (see also
dharma, kma, and moka)
rama 1. hermitage of a sage; 2. one of the four spiritual orders in Vedic societies
A vattha a sacred tree
yurveda one of the secondary or supplementary Vedic sciences dedicated to health or
medicine
B alarma (Balabhadra, Baladeva)the first plenary expansion of the Supreme Personality
of Godhead, Lord Ka*; appeared in Vraja* as elder brother of Lord Ka*
B ali Mahrja great king of demons who conquerred the whole universe but gave it all
and then fully surrendered himself also as a donation to the Lord who appeared before
him as a Brhmaa* boy (Vmana)
B li king of monkeys killed by Lord Rmacandra*
B hadra Kl a form of Durg*
B hajana 1. worship, service; 2. the term refers to the singing of devotional songs about
Lord Ka*, usually accompanied by musical instruments
B hakta devotee
B hakti devotion
B haktivinoda hkura crya* in the line of Gauya* Vaiavas* to which the editor also
belongs; the author of many important books
B hoga (lit. enjoyment, food) food before it is offered to the Lord
B ilvamagala hkura a medieval Vaiava*; the author of the Bilavamagala-stava and
Ka-karmta
B rahm the first created living being and secondary creator of the material universe; the
presiding deity of the mode of passion
B rahmacr the first spiritual order in Vedic society; celibate student
B rhmaa the first, intellectual and priestly, social order in Vedic society
C aitanya Mahprabhu Lord Ka* in the aspect of His own devotee; 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*
C akra 1. the disc weapon of the Supreme Lord, Viu*, also known as Sudarana*; on the
top of Viu temples there is usually a cakra; 2. one of seven centers of vital energy
60 Tulas-kavaca
located in the body: kualin, mldhra, svdhihna (nbhi), maipra, anhata,
viuddha, and j-cakra
C akya Paita the Brhmaa advisor to King Candragupta responsible for checking
Alexander the Greats invasion of India; a famous author of books containing
aphorisms on politics and morality
C aik a form of Durg*
C andr name of a river
D arbha (lit. strung or tied together) a bunch of grass (usually kua) for the use in
sacrifices
D arana audience with the Deity in the temple
D sa term used as addition to the name of a initiated disciple, meaning servant of Lord
Ka*
D harma religiosity; one of the four goals or paths of human life (see also artha, kma, and
moka)
D htr sacred tree very dear to Lord Viu*; also known as malak*, eng. a.k.a. Indian
Gooseberry; botanical namePhyllanthus emblica
D hyna-yoga yoga* of meditation
D ik initiation ceremony; during mantra-dik the disciple receives from the spiritual
master sacred Gyatr* mantras* to be chanted daily
D urg the personification of the material energy; see also Prvat
D urvs Muni a partial incarnation of Lord iva*, a powerful mystic yog, famous for his
fearful curses
E kda the 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
G ag one of the wives of Lord Nryaa*; incarnates in the material world as the sacred
river Gag
G arua devotee carrier of Lord Viu* in the form of a huge bird
G auya pertaining 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
G aurga (Gaura) (lit. whose complexion is golden) name of Lord r Caitanya
Mahprabhu*
G yatr special secret mantra received from ones spiritual master during initiation
ceremony and to be chanted three times a day (at dawn, dusk, and noon) to attain the
transcendental platform
G op cowherd woman of Vraja* in either conjugal or parental relationship with Lord
Ka*
G ovardhana the hill in Vraja* which was lifted by Lord Ka* at the age of seven to
protect the inhabitants of Vraja from the wrath of Lord Indra*; serves the Lord in his
Tulas-kavaca 61
pastimes in various ways and therefore is described as hari-dsa-varya, the best of the
servants of Lord Hari*
G ovinda (lit. one who gives pleasure to the earth, cows, and senses) name of Lord
Ka*
G raha-anti (lit. passifying of the planets) astrological remedy to counteract the
inauspicious influence of the planets
G uru spiritual master, preceptor
H anumn great devotee of Lord Rmacandra*
H ari see Ka or Viu
H artak yellow Myrobalan tree, Terminalia Chebula
I ndra the king of demigods
na name of Lord iva*
J agad-dhtri lit. a universal mother
J anrdana a name for the Supreme Personality of Godhead meaning "He who is the
original abode and protector of all living beings"
J anmam the appearance day of Lord Ka* celebrated on the eighth lunar day of the
waning moon of the month of Bhdra*
J apa soft repeatedly recitation of a mantra*
J ayar (lit. goddess of victory) name of both rmat Lakm Dev* and rmat
Rdhr*
J va Gosvm an crya* in the line of Gauya* Vaiavas* to which the editor also
belongs; the author of very many important books
K alhra water-lily
K lidsa famous ancient poet whose dramas are considered classics of Sanskrit literature
K ali-yuga the 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
K alpa Lord Brahms* daytime, 4,320,000,000 years
K ma sence gratification; one of the four goals or paths of human life (see also dharma,
artha, and moka)
K arma 1. fruitive work; 2. the results of it; 3. the law by which its results are obtained
K arma-ka the 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
K rttika Vedic lunar month corresponding to October-November
K rttikeya name of Skanda*
K avaca (lit. armor) a protective hymn dedicated to some deity
K eava (lit. the killer of the Kei demon) see Ka or Viu
K a the original, two-armed form of the Supreme Lord, who is the origin of all
expansions
K ulaekhara Mahrja ancient South-Indian great Vaiava* king and poet
K unt mother of Pavas*; paternal aunt of Lord Ka*
K ua a kind of sacred grass used in sacrifices and worship
62 Tulas-kavaca
L akm the goddess of fortune, the wife of Lord Viu*; an expansion of rmat
Rdhr*
M adhu demon killed by the Lord who is therefore know as Madhusdana
M adhva also known as nandatrtha and Prapraja, crya* Madhva re-established the
Brahm Sampradya* in the thirteenth century AD; considered to be the incarnation of
Lord Vyu* and Hanumn*; prolific writer and undefeatable in debate, he established
Dvaita Vednta in direct opposition to akarcryas Advaita Vednta
M ahdeva name of Lord iva*
M ah-mantra the great chanting for deliverance: Hare Ka, Hare Ka, Ka Ka,
Hare Hare Hare Rma, Hare Rma, Rma Rma, Hare Hare; the great mantra composed
of the principal names of Godhead in their vocative forms; is found in the Puras* and
Upaniads* and is specifically recommended for chanting in this age of Kali* as the
only means of God realization; Lord Caitanya* personally designated it as the mah-
mantra and practically demonstrated the effects of the chanting
M ah-prasda food remnants directly transferred from the Deitys plate
M ahia a demon killed by rmat Durg Dev*
M ajar flower buds of rmat Tulas Dev
M antra sacred verse for meditation, sacrifice or prayer
M anu a generic name for any of the fourteen universal rulers also known as Manvantara-
avataras, who appear in each day of Lord Brahm*; the duration of life of a Manu is
306,720,000 years, his one day is 8,520 years, thus according to Text 6 bathing and
worshiping the Lord on Janmam* is 85,200,000,000 times more beneficial than on
any other day
M anvantara the duration of rule of one Manu* (306,720,000 years)
M rkaeya i sage who received the benediction to live for seven kalpas* (days of Lord
Brahm*)
M ypura the town near Navadvipa in West Bengal where Lord r Caitanya
Mahprabhu* appeared
M oka liberation; one of the four goals or paths of human life (see also dharma, artha, and
kma)
M udr gesture or mode of arm(s) or fingers, used in rituals
N anda Mahrja father of Lord Ka* in Vraja*
N rada Muni a 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*
N ryaa an expansion of Lord Ka*; the presiding Deity of the Vaikuha* planets
N ysa see the editors notes to Text 1
P ada half-line or quarter of a verse
P ala a sacred tree stated in the Puras* to be non-different from Lord Brahm*
P avas five princes, brothers Yudhihira, Bhma, Arjuna, Nakula, and Sahadeva;
causins and great devotees of Lord Ka*
P aita scholar
P rvat demigoddess, wife of Lord iva*, the personification of material energy
P hala-ruti description of the benefits of chanting a given sacred text often found at the
end of such texts
Tulas-kavaca 63
P rabodhnanda Sarasvat great Vaiava* poet-philosopher and devotee of Lord r
Caitanya Mahprabhu*
P rama evidence
P rama an offering of respect and glorification to a revered person; prama-mantra is a
prayer to be chanted while offering obeisances to a particular respected person
P rasda (lit. mercy) the remnants of food taken by the Lord
P riy dearmost spouse
P j worship ceremony
P jr priest performing pj*
P uarka dsa medieval South-Indian Vaiava* poet
P ura (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
R dh (r)Lord Kas* most intimate consort; the personification of the internal,
pleasure potency of Lord Ka*, His feminine counterpart
R aghuntha dsa Gosvm one of the principal followers of r Caitanya Mahprabhu*
R am name of rmat Lakm Dev*
R ma(candra) an incarnation of Lord r Ka* playing the role of an ideal king
i sage
R ukmi the chief among the 16,108 wives of Lord Ka*
R um wife of Sugrva*
R pa Gosvm one of the principal followers of r Caitanya Mahprabhu*
ac wife of Lord Indra*
aiva worshiper of Lord iva* considering him the supreme object of worship
akta worshiper of rmat Durg Dev* considering her the supreme object of worship
lagrma-il worshipable Deity of Lord Nryaa* in the form of a stone from the river
Gaak
S amna vyu one of the five vital airs circulating in the body; circulated about the navel
and is essential to digestion
S mba son of Lord Ka*
ambhu name of Lord iva*
S apradya a disciplic succession of spiritual masters, along with the followers in that
tradition, through which spiritual knowledge is transmitted
S asra the cycle of birth and death in the material world
S askra one of the Vedic reformatory rituals performed one by one from the time of
conception until death for purifying a human being
S antana Gosvm one of the principal followers of r Caitanya Mahprabhu*
akara name of Lord iva*
S annysa renunciation; the final of the four spiritual orders of Vedic society
S arasvat one 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
stra Vedic scriptures
strika scriptural
S aty name of many goddesses and other femails
64 Tulas-kavaca
S t wife of Lord Rmacandra*
iva the 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*
iva-rtr Lord ivas* appearance day, celebrating his advent from between Lord
Brahms* eyebrows
S kanda demigod, the elder son of Lord iva* and rmat Prvat Dev*
loka Sanskrit verse
r (rj in Hindi)1. name of both rmat Lakm Dev* and rmat Rdhr*; 2. title
optionally attributed to female names of respectable persons and/or spiritual books
rla , rmanrespectful title for a male person meaning endowed with the blessings of
r, the goddess of fortune and consort of Lord Viu*
rmat respectful title for a lady
S tava glorification, prayer
S totra hymn, glorification
S ubrahmaya name of Skanda*
S ugrva younger brother of Bli*; became an ally of Lord Rmacandra* and helped Him to
resque the Lords consort rmat St Dev*
S rya sun; sun-god
S vayavara a kind of marriage ceremony when the bride is choosing a husband among
assembled candidates; usually practiced in royal families
T antra ritual
T ntrika (tantric) pertaining to ritualistic and magic practices based on Vedas
T r wife of Bli*; very intelligent advisor
T raka, Traksura demon who got a blessing from Lord Brahm* that he may only be
killed by a son of Lord iva* (at that time unmarried and childless); later on killed by
Skanda* after the latter worshiped rmat Tulas Dev with the Tulas-kavaca given by
his father Lord iva
T ejas effulgence
Tithilunar day; 30th part of a lunar month corresponding to a particular moon phase
U m name of rmat Prvat Dev*
U paniad special kind of text found in the Vedas
V aidika Vedic; one of the methods of worship and sacrifices, when the rituals are
performed with mantras* from the four Vedas and auxiliary Vedic literature, as
opposed to tntrika* method, where such literatures as the Pacartra and the
Gautamya-tantra are used
V aikuha (lit. [the place] bereft of anxiety) planets in the spiritual world
V aiava a devotee of Lord Viu* or Ka*
V aiya the third social order of Vedic society; merchants and farmers
V lmki former humter who by the mercy of his spiritual master Nrada Muni* became
the author of Rmyana, the story of Lord Rmacandra*
V arya (lit. to be chosen) the best (representative) of some group
V sudeva name of Lord Ka*
Tulas-kavaca 65
V edgas six auxiliary branches of Vedas meant to preserve them: ika (phonetics),
chandas (meter), vykraa (grammar), nirukta (etymology), jyotia (astronomy), and
kalpa (ritual)
V ekaevara (lit. the master of the Vekaa [Hill]) a famous Deity of the four-handed
Lord Viu* also known as Blj situated on the Vekaa Hill near Tirupati, Andhra
Pradesh
V iu (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
V iu-Tattva primary expansion of Lord Ka* having full status as Godhead
V ivha Vedic marriage ceremony
V raja see Vndvana
V raja-vs inhabitant of Vraja*
V nd a gop* in Goloka Vndvana* who is directing the pastimes of Lord Ka*;
expands in the material world in the form of rmat Tulas Dev
V ndvana 1. 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
Y aja sacrifice
Y amarja the demigod in charge of punishing the sinful
Y amun daughter 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
Y oga (lit. connection) 1. a spiritual discipline meant for linking ones consciousness
with the Supreme Lord, Ka*; 2. one of the six systems of Vedic philosophy, taught
by Patajali
Y og a transcendentalist who practices one of the many authorized forms of yoga*, or
processes of spiritual purification; those who practice the eight-fold mystic yoga
process to gain mystic perfections or realization of the Supersoul aspect of the Lord
Literary Works
AmarakoaSanskrit dictionary by Amarasiha
yurveda Saukhyam
Bhagavad-gt
Bhakti-sandarbha by rla Jva Gosvm
Bhoja-prabandha
Bilvamagala-stava by rla Bilvamagala hkura
Brahma Pura
Brahma-vaivarta Pura
Caitanya-candrmta by rla Prabodhnanda Sarasvat
Cakya-nti-darpaa by Cakya Paita
Dana-keli-kaumud by rla Rpa Gosvm
Dharma Stras
Durg-kavaca
Garga Sahit
Garua Pura
66 Tulas-kavaca
Garua Pura Saroddhraa compilation of quotes from mostly Garua Pura regarding
death and Vedic rites for the departed
Gtval by rla Bhaktivinoda hkura
Gopladsa-sarvlag by Mdhavadsa Jagannth
Ghya Stras
Hari-bhakti-vilsa
Jaiva-dharma by rla Bhaktivinoda hkura
Ka-karmta by rla Bilvamagala hkura
Kumra Sabhava by Klidsa
Laghu-vaiava-toacommentary on rmad-Bhgavatam by rla Rpa Gosvm
Mahbhrata
Mrkaeya Pura
Mukunda-ml-stotra by Mahrja Kulaekhara
Nrada Pura
Padma Pura
Rmyana by Vlmki
g Veda
Smudrika straa part of the Garua Pura
aragati by rla Bhaktivinoda hkura
iva-kavaca
iva Pura
Skanda Pura
r Mana-ik by rla Raghuntha dsa Gosvm
r Rdh-sahasra-nma-stotra
r r Rdh-Kojjvala-kusuma-keli by Raghuntha dsa Gosvm
r Vndvana-mahimmta by rla Prabodhnanda Sarasvat
rmad-Bhgavatam
ikaka by r Caitanya Mahprabhu
Suruta Sahitan yurvedic stra
Tattva-sandarbha by rla Jva Gosvm
Tulas-kavaca
Tulas-stotra by r Puarka dsa
Tulas Upaniad
Vaishnavi by Satyarj dsa
Varha Pura