108QA 001 Tulasi

108 Q &A
Founder Acraya From: Center for BHAKTI Studies

Om Vishnupada Sri Srimad
Bhaktivedanta Narayana And Sri Ranganatha Gaudiya Matha
Goswami Maharaja
Question 1: Please explain the importance of Tulasi ?
Answer comiled by Bhaktivedanta Vishnu Daivata Maharaj

For info pls email Maharaj at vishnudaivata@gmail.com
Importance of Çré Tulasé-devé

Çréla Bhaktivedänta Svämé Prabhupäda states in the purport of the verse (11.55) of
Bhagavat-gétä As It Is
“Anyone who has land-in India, at least, any poor man has a certain amount of land-
can utilize that for Kåñëa by growing flowers to offer Him. He can sow tulasé plants
because tulasé leaves are very important, and Kåñëa has recommended this in
Bhagavad-gétä. Kåñëa desires that one offer Him either a leaf, or a flower, or a little
water-and He is satisfied. This leaf especially refers to the tulasé So one can sow tulasé
leaves and pour water on the plant. Thus, even the poorest man can engage in the
service of Kåñëa. These are some of the examples of how one can engage in working
for Kåñëa.”
Health Benefits of tulasé

“Even those persons who have no relation with transcendental devotion and
transcendental moods, whether in India or elsewhere, worship tulasé.”
Even those persons who have no relation with transcendental devotion and
transcendental moods, whether in India or elsewhere, worship tulasé. For instance, in
America, people are planting tulasé everywhere–in their gardens, rooftops and so on.
They have discovered that if tulasé is planted somewhere, then, by her influence, any
dangerous germs in that vicinity are automatically killed. Also, by wearing tulasé beads
around the neck, blood pressure is automatically controlled. Nowadays there is no
medicine for cancer. However, they are now researching and finding out, that if one
takes tulasé with Ganges water, and touches it to a çälagräma-çilä, it manifests a
potency that can reduce the effects of cancer. In fact, it has even been stated in
scripture that all types of diseases can be eradicated just by the aroma of tulasé. These
are all worldly things, but nevertheless they are extremely helpful for the body.
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Importance of Tulasi
Benefits of wearing tulasé neck-beads
If anyone is wearing tulasé beads around his neck, various diseases will automatically
be checked. Not only that, even on the subtle platform so much benefit can be derived
by wearing tulasé. For instance, one may have many problems that would normally
cause so much mental agitation. However, by the potency and grace of tulasé devi,
these problems become inconsequential. Again, these are all material considerations,
but nevertheless tulasé is so helpful in these matters.
Transcendental Benefits of tulasé

As for transcendental matters, tulasé gives so much knowledge. She purifies our heart
and words. If tulasé is present, she also imbues in one the tendency to chant Kåñëa’s
names and remember His pastimes, along with the tendency to serve Him. Why?
Because Våndä-devé is one of the dearest sakhés of Kåñëa in Våndävana. She is so
powerful that she manages to keep Våndävana very beautiful. Therefore, the name of
that forest where Rädhä and Kåñëa play has been named after Våndä devi.
Tulasé is so sweet and fragrant that even the bees don’t go to any other flowers–
including the lotus flower. Rather, they always go to the tulasé maïjarés and leaves,
because there is so much madhu, honey, there. That honey helps our heart, body,
mind and soul. That honey is beneficial on all levels, and that is why Kåñëa doesn’t
accept any foodstuffs without tulasé leaves or maïjarés. If there is nothing to offer
Kåñëa, you can offer tulasé maïjarés with a glass of water. That is why Sri Caitanya
Mahäprabhu ordered Çréla Raghunätha däsa Gosvämé, "You are renounced, and
therefore you have nothing to give. You eat rotten, rejected rice, and so you can’t offer
that to çälagräma or Giriräja. But you can give very fresh tulasé leaves with soft
maïjarés, and Kåñëa will happily accept that above anything else.
Advaita Äcärya desired Kåñëa to descend into this world and He discovered a way.
What was that? He offered tulasé leaves, maïjarés, and Gaìgä jala (water) to
çälagräma. He then began weeping to Kåñëa. With loud crying He said, "You should
please be merciful. If You don’t come by My worshipping You, then I will destroy the
whole world". By this offering, Kåñëa became so pleased that He descended in the
form of Sri Caitanya Mahäprabhu. The appearance of Sri Caitanya Mahäprabhu was
the result of worshipping Kåñëa with tulasé. But we do not know all these things.
Great sages, such as the four bachelor-devotees Sanaka, Sanätana, Sananda and Sanat-
kumära, were attracted by the fragrance of flowers and tulasé leaves anointed with the
pulp of sandalwood offered at the lotus feet of the Lord.
Çrémad-Bhägavatam (3.15.19) states:
“When the breeze carrying the aroma of tulasé leaves from the toes of the lotus feet of
the Personality of Godhead entered the nostrils of those sages, they experienced a
change both in body and in mind, even though they were attached to the impersonal
Brahman understanding.”
“The person who has not at any time received the dust of the feet of the Lord's pure
devotee upon his head is certainly a dead body. And the person who has never
experienced the aroma of the tulasé leaves from the lotus feet of the Lord is also a dead
body, although breathing.”
“Although flowering plants like the mandära, kunda, kurabaka, utpala, campaka, arëa,
punnäga, nägakeçara, bakula, lily and pärijäta are full of transcendental fragrance, they
are still conscious of the austerities performed by tulasé, for tulasé is given special
preference by the Lord, who garlands Himself with tulasé leaves.”
The importance of tulasé leaves is very clearly mentioned here. Tulasé plants and their
leaves are very important in devotional service. Devotees are recommended to water
the tulasé tree every day and collect the leaves to worship the Lord. One time an
atheistic svämé remarked, “What is the use of watering the tulasé plant? It is better to
water eggplant. By watering the eggplant one can get some fruits, but what is the use
of watering the tulasé?” These foolish creatures, unacquainted with devotional service,
sometimes play havoc with the education of people in general.
“The goddesses of fortune worship the Lord in their own gardens by offering tulasé
leaves on the coral-paved banks of transcendental reservoirs of water. While offering
worship to the Lord, they can see on the water the reflection of their beautiful faces
with raised noses, and it appears that they have become more beautiful because of the
Lord’s kissing their faces.”
The proper standard for neck-beads

If anyone wants to serve Kåñëa, Çré Caitanya Mahäprabhu and Nityänanda Prabhu, and
wants to chant hari-näma, then he should surely wear tulasé. Our neck beads should
be pure tulasé. Don’t put any pearls in between the tulasé beads. Only use tulasé. And
they should not be too small. Ladies prefer small beads, but they should be the proper
size, and then it will be powerful. Sometimes I see devotees put Ganges water and
ghee (clarified butter) on the beads; but tulasé is as sacred as Ganges and Yamunä
water. There is no need to purify the beads with water or ghee.
How to serve tulasé-devé

Therefore, if anyone wants Kåñëa bhakti, then remember tulasé dekhiyä juräo präëa,
mädhava toñani jäni. Have you heard this before? Tulasé, or Våndä, is always serving
Rädhä and Kåñëa conjugal in Goloka Våndävana. Våndävana is named after Våndä. All
of Våndävana was the property of Våndä, and she offered it to the lotus feet of Çrématé
Rädhikä. So, if anyone wants to have pure bhakti, then they should certainly keep
tulasé plants, wear tulasé beads, chant on tulasé, do parikramä (circumambulation) of
her at least four times [daily], and water her as needed. If you put too much water
while watering her, then you are committing an offense. Don’t water her on Dvädaçé
(the day after Ekädaçé), and don’t pick her leaves on Dvädaçé. We should not touch
her in the night-time, because she sleeps at night. She wakes up in the brahma
muhürta, at about 3:00 or 4:00 a.m. From that time on one can touch her, but in the
evening from about 8:00 p.m. or 9:00 p.m., one should not touch her. We should
quickly develop so much honour and çraddhä (faith) for tulasé.
Worshipping tulasé-devé is one of 64 limbs of devotional service

The sins of men are destroyed by worshipping, meditating upon and offering
obeisances to the açvattha or banyan tree, tulasé, the myrobalan tree, cows, the
brähmaëas and the Vaiñëvavas. This is confirmed in Bhakti-rasämåta-sindhu (1.2.110),
quoting from the Skanda Puräëa:
açvattha-tulasé-dhätré-go-
bhümi-sura-vaiñëvavaù
pujitäù praëatäù dhyätäù
kñapayanti nåëäm agham
Those who are eligible for the practice of vaidhé-bhakti, while residing in this material
world, are obliged to various living entities for the maintenance of their livelihood.
They are obliged to trees that provide shade like the banyan, to trees that provide
fruits like the myrobalan, to trees that are worthy of worship like tulasé, to beneficial
animals like the cow, to the brähmaëas who give instructions on religious principles
and preserve the integrity of society, and to the Vaiñëavas, who are devotees of the
Lord. They should worship, meditate upon and offer respect to all of these. By such
activities they can protect their existence.
Açvattha tree (the banyan tree)
In Bhagavad-gétä (10.26) Çré Bhagavän has declared the banyan tree to be a
manifestation of His splendour or opulence: “açvatthaù sarva-våkñäëäm – of trees, I am
the banyan tree.”
Tulasé
Çré Bhagavän does not accept grains, water or any other food items if they are not
offered with tulasé leaves. Simply by offering a tulasé leaf and a palmful of water, the
Lord becomes so pleased that He sells Himself unto the hands of the devotee.
This is stated in Hari-bhakti-viläsa (11.261), quoting from the Gautaméya-tantra:
tulasé-dala-mätreëa
jalasya culukena va
vikriëéte svam ätmänaà
bhaktebhyo bhakta-vatsalaù
In Bhakti-rasämåta-sindhu (1.2.204), there is the following quote from the Skanda

Puräëa regarding the service of çré tulasé:
dåsöä spåsöä tathä dhyätä

kértitä namitä çrutä
ropitä sevitä nityaà
püjitä tulasé çubha
One should serve tulasé in nine ways: by seeing, touching, meditating, offering
obeisances, performing kértana, hearing her glories, planting, watering and offering
worship.
In Hari-bhakti-viläsa (9.104), it is stated:
yä dåsöä nikhilägha-saìgha-çamané spåsöä vapuù-pävané

rogäëäm abhivanditä nirasané siktäntaka-träsiné
pratyäsatti vidhäyiné bhagavataù kåñëasya samropitä
nyastä tac-caraëe vimukti-phaladä tasyai çré tulasyai namaù
O tulasé, I offer my respectful obeisances unto you. Simply by seeing you all sins are
destroyed. Simply by touching you one’s body is purified. By offering obeisances unto
you all diseases are driven away. By offering water unto you the fear of death is
dispelled. By planting you one obtains proximity to the Lord. By offering you unto the
lotus feet of Çré Kåñëa, one obtains a special type of mukti, the rare fruit of prema-
bhakti.
In the scriptures, various mantras have been given (1) to bathe tulasé, (2) to pick her
leaves, (3) to circumambulate her and (4) to offer obeisances unto her.
(1) Çré-tulasé-snäna-mantra
(mantra for bathing tulasé)
govinda-vallabhäà devéà
bhakti-caitanya-käriëém
snäpayämi jagad-dhätréà
viñëu-bhakti-pradäyinäm
O Devi, beloved of Govinda, you awaken the consciousness towards the service of the
Lord and bestow kåñëa-bhakti. I bathe you, O tulasé, who are the mother of the
universe.
This mantra should be uttered while offering water to çré-tulasé.
(2) Çré-tulasé-cayana-mantra
(mantra for picking tulasé leaves)
tulasy amåta janmäsi

sadä tvam keçava-priyä
keçavärthe vicinvämi
varadä bhava çobhane
Hari-bhakti-viläsa (7.347), quoted from the Skanda Puräëa
O tulasé of effulgent beauty, you have been produced from nectar during the churning
of the milk ocean. You are always dear to Lord Keçava. I pick your leaves only for the
worship of Çré Kåñëa. May you bestow upon me the benediction that my worship of
Kåñëa will obtain success.
This mantra should be uttered while picking the leaves of çré-tulasé.
(3) Çré-tulasé-pradakñiëä-mantra
(mantra for circumambulating tulasé)
yäni käni ca päpäni

brahma-hatyädikäni ca
tat sarvaà vilayam yäti
tulasé! tvat pradakñiëät
Hari-bhakti-viläsa (12.19)
O tulasé-devi, by circumambulating you all types of sins are driven away, including the
killing of a brähmaëa.
One should recite this mantra while circumambulating tulasé four times.
(4) Çré-tulasé-praëäma-mantra
(mantra for offering obeisances unto tulasé)
våndäyai tulasé-devyai
priyäyai keçavasya ca
kåñëa-bhakti-prade devi!
satyavatyai namo namaù
O Våndä-devi, O tulasé-devi! You are very dear to Lord Keçava. O Devi Satyavaté, you
bestow kåñëa-bhakti. I offer repeated obeisances unto you.
Question: If a person is offering tulasé and he has no guru, Kåñëa will still accept?
Answer: Kåñëa will be pleased and send a guru.
The following Kirtana is sung in the morning while circumambulating Tulasi 4 times
Çré Vraja-Dhäma-Mahimämåta
The Nectarean Glories of Çré Vraja-Dhäma
jaya rädhe, jaya kåñëa, jaya våndävana,

çré govinda, gopénätha, madana-mohana (1)
All glories to Çré Rädhä and Kåñëa and the divine forest of Çré Våndävana. All glories to
the three presiding deities of Våndävana – Çré Govinda, Gopénätha and Madana-mohana.
çyäma-kuëòa, rädhä-kuëòa, giri-govardhana

kälindé yamunä jaya, jaya mahävana (2)
All glories to Çyäma-kuëòa, Rädhä-kuëòa, Govardhana Hill and the Yamunä River
(Kälindé). All glories to the great forest known as Mahävana, where Kåñëa and Balaräma
displayed all of Their childhood pastimes.
keçé-ghäöa, vaàçé-vaöa, dvädaça-känana

jähä saba lélä kaila çré nanda-nandana (3)
All glories to Keçé-Ghäöa, where Kåñëa killed the Keçé demon. All glories to the Vaàçiva
öa tree, where Kåñëa attracted all the gopés to come by playing His flute. Glories to all of
the twelve forests of Vraja. At these places the son of Nanda, Çré Kåñëa, performed all of
His pastimes.
çré nanda-yaçodä jaya, jaya gopa-gaëa

çrédämädi jaya, jaya dhenu-vatsa-gaëa (4)
All glories to Kåñëa’s divine father and mother, Nanda and Yaçodä. All glories to the
cowherd boys, headed by Çrédäma, the older brother of Çrématé Rädhäräëé and Anaìga
Mañjaré. All glories to the cows and calves of Vraja.
jaya våñabhänu, jaya kåttikä sundaré

jaya jaya paurëamäsé, äbhéra-nägaré (5)
All glories to Rädhä’s divine father and mother, Våñabhänu and the beautiful Kértidä. All
glories to Paurëamäsé, the guru of the cowherd community. (She is the mother of
Säìdépani Muni, grandmother of Madhumaìgala and Nändé-mukhé, and the beloved
disciple of Devarñi Närada.)
jaya jaya gopéçvara våndävana-mäjha

jaya jaya kåñëa-sakhä baöu dvija-räja (6)
All glories, all glories to Gopéçvara Çiva, who resides in Våndävana in order to protect
the holy dhäma. All glories, all glories to Kåñëa’s (funny) young brähmaëa friend,
Madhumaìgala.
jaya räma-ghäöa, jaya rohiëé-nandana

jaya jaya våndävana-väsé jata jana (7)
All glories to Räma-ghääa, where Baladeva peformed His räsa dance. All glories to
Balaräma, the son of Rohiëé. All glories, all glories to all the residents of Våndävana.
jaya dvija-patné, jaya näga-kanyä-gaëa

bhaktite jähärä päila govinda-caraëa (8)
All glories to the wives of the proud Vedic brähmaëas. All glories to the wives of the
Käléya serpent. Through pure devotion they all obtained the lotus feet of Govinda.
çré räsa-maëòala jaya, jaya rädhä-çyäma

jaya jaya räsa-lélä sarva-manorama (9)
All glories to the place where the räsa-lélä was performed. All glories to Rädhä and
Çyäma. All glories, all glories to the divine räsa dance, which is the most beautiful of all
of Kåñëa’s pastimes.
jaya jayojjvala-rasa sarva-rasa-sära

parakéyä-bhäve jähä vrajete pracära (10)
All glories, all glories to çåìgära rasa, which is the essence and most excellent of all
rasas and is propagated in Vraja as parakéyä-bhäva.
çré jähnavä-päda-padma kariyä smaraëa

déna kåñëa-däsa kahe näma-saìkértana (11)
Remembering the lotus feet of Nityänanda Prabhu’s consort, Çré Jähnavä Devé, this very
fallen and lowly servant of Kåñëa sings the saìkértana of the holy name.
The following Tulasi kirtana is for advanced devotees only
Çré Tulasé Kértana
namo namaù tulasé kåñëa-preyasé

(vraje) rädhä-kåñëa-sevä päba ei abhiläñé (1)
O Tulasé, beloved of Kåñëa, I repeatedly offer praëäma to you. My cherished desire is to

attain the sevä of Çré Rädhä-Kåñëa Yugala-kiçora.
je tomära çaraëa laya, tära väñchä pürëa haya
kåpä kari’ kara täre våndävana-väsé (2)
All the desires of whoever takes shelter of you are fulfilled. Being so merciful, you grant
him residence in Våndävana.
mora ei abhiläña, viläsa-kuñje dio väsa

nayane heriba sadä yugala-rüpa-räçi (3)
I intensely desire that you please make me a resident of the pleasure groves (viläsakuñja)
of Çré Våndävana. Then I will be able to behold the beautiful pastimes of Rädhä-Kåñëa.
ei nivedana dhara, sakhéra anugata koro

sevä-adhikära diyä kara nija däsé (4)
I am presenting my heart-felt prayer that you make me a follower of the sakhés, thus
giving me the privilege of Rädhä-Kåñëa’s sevä and making me your own maidservant.
déna kåñëa-däse kaya, ei jena mora haya

çré-rädhä-govinda-preme sadä jena bhäsi (5)
This fallen Kåñëadäsa begs to always bathe in the prema for Çré Rädhä and Govinda.
The following Arati is sung in the Matha in the evening and everyone
circumambulates Tulasi devi.
Çré Tulasé Parikramä and Ärati
Srimad Bhakti Prajïäna Keçava Gosvämé Mahäräja
namo namaù tulasé kåñëa-preyasé (namo namaù)

rädhä-kåñëa-nitya-sevä – ei abhiläñé (1)
je tomära çaraëa laya, sei kåñëa-sevä päya,

kåpä kari kara täre våndävana-väsé
tulasé kåñëa-preyasé (namo namaù) (2)

tomära caraëe dhari, more anugata kari’,
gaurahari-sevä-magna räkha divä-niçi

dénera ei abhiläña, mäyäpure dio väsa,

aìgete mäkhiba sadä dhäma dhüli räçi
tomära ärati lägi’, dhüpa, dépa, puñpa mägi,
mahimä bäkhäni ebe hao more khuçé
jagatera jata phula, kabhu nahe samatula,

sarva-tyaji kåñëa tava patra mañjaré viläsé
ogo vånde Mahäräëé! kåñëa-bhakti pradäyiné!

tomära pädapa-tale, deva-åñi kutühale,
sarva-tértha laye tärä hana adhiväsé
çré keçava ati déna, sädhana-bhajana-héna,

tomära äçraye sadä nämänande bhäsi
O Çrématé Tulasé-devé! Desiring to enter the eternal service of Çré Rädhä and Kåñëa,
I repeatedly offer praëäma to you, who are so dear to Çré Kåñëa. (1)
One who takes shelter of you attains the service of Çré Kåñëa. Being merciful, you
make him a resident of Våndävana. (2)
Allow me to catch hold of your lotus feet. May you make me your intimate follower,
and day and night keep me immersed in the service of Çré Gaurahari. (3)
I am fallen but I desire that you make me a resident of Mäyäpura where I will always
smear the dust of the dhäma on my body. (4)
Performing your ärati with incense, ghee lamp, and flowers, I will derive great
happiness from describing your glories. (5)
Of all the flowers within the universe, none is your equal for Çré Kåñëa, putting aside
all of them, performs pastimes only with your leaves and mañjarés. (6)
O Vånde Mahäräëé! Bestower of kåñëa-bhakti! All the demigods, sages and holy
places joyfully reside at your feet. (7)
Devoid of sädhana-bhajana, Çré Keçava takes shelter of you and attains unbroken
nämänanda. (8)
The following kirtana is sung in the Matha in the evening time after Tulasi-devi ärati
Näma-Saìkértana
Çréla Narottama däsa Öhäkura
(hari) haraye namaù kåñëa yädaväya namaù

yädaväya mädhaväya keçaväya namaù (1)
gopäla govinda räma çré madhusüdana

giridhäré gopénätha madana-mohana (2)
çré caitanya, nityänanda, çré advaita goptä (sétä)

hari, guru, vaiñëava, bhägavata, gétä (3)
çré rüpa, çré sanätana, bhaööa-raghunätha

çré jéva, gopäla-bhaööa, däsa raghunätha (4)
ei chaya gosäira kari caraëa vandana

jähä haite vighna-näça abhéñöa-püraëa (5)
ei chaya gosäi jä’ra, mui tä’ra däsa

tä’ sabära pada-reëu mora pañca-gräsa (6)
tä’dera caraëa sevi bhakta-sane väsa

janame janame haya ei abhiläña (7)
ei chaya gosäi jabe vraje kailä väsa

rädhä-kåñëa-nitya-lélä karilä prakäça (8)
änande bala hari bhaja våndävana

çré-guru-vaiñëava-pade majäiyä mana (9)
çré-guru-vaiñëava-päda-padma kari’ äça

näma-saìkértana kahe narottama-däsa (10)
– Translation and Purport –

Çré Çrémad Bhaktivedänta Näräyaëa Mahäräja
(1) Kåñëa is Himself Hari and He is also Yädava. He is in the dynasty of both Nanda
Bäbä and of Vasudeva; all are Yädavas, the dynasty of Yadu. So my daëòavatpraëäma to
the lotus feet of svayam Hari who is Yädava-Kåñëa. Namaù means giving up all kinds of
worldly relations and offering our everything to the lotus feet of Kåñëa.
(2) That same Kåñëa is Gopäla, He who supports and nourishes the cows, their
pastures, all gopas and gopés. He is also Govinda, who gives pleasure to all these things.
He is Räma, who plays in the hearts of all beings, especially the heart of Çrématé
Rädhikä. He is Madhusüdana because He cuts off all kinds of äsakti, worldly
attachments (as in the Madhu demon), and He also tastes the madhu, that is, the love
and affection of all the gopés and especially of mähäbhäva-svarüpä Çrématé Rädhikä.
Giridhäré lifts Govardhana Mountain and saves all the Vrajaväsés. He is Gopénätha
because He is the heart and soul of all the gopés. He is also Madana-mohana because He
attracts and controls all beings, and He steals the hearts of the Vrajaväsés and gopés.
Thus He is Gopäla, Govinda, Räma, Madhusüdana, Giridhäré, Gopénätha and Madana-
mohana, so I offer my daëòavatpraëäma to this selfsame Kåñëa.
(3) Çré Caitanya Mahäprabhu, Çré Nityänanda Prabhu and Çré Advaita Prabhu can give
us the service of Rädhä-Kåñëa Yugala. Without any cause, all of them can mercifully
protect us from worldly attachments, anarthas and aparädhas, and They can engage us
in Rädhä-Kåñëa’s sevä. So I am offering namaskära at the lotus feet of Çré Caitanya,
Nityänanda, Advaita Prabhu and at the lotus feet of
Çré Hari, the dékñä-guru, the çikñä-guru, the Vaiñëavas, and also Çrémad-Bhägavatam and
ÇréBhagavad-géta. Both Sétä and goptä mean protector, or guardian. Sétä, the wife of
Advaita ëcärya, is very favorable for Mahäprabhu sevä and can give kåñëa-prema.
Narottama däsa originally wrote goptä, because there is no female’s name given, but
later someone else changed it.
(4) I offer prayers and glorifications to Çré Rüpa Gosvämé, Çré Sanätana, Bhaööa
Raghunätha, Çré Jéva Gosvämé, Gopäla Bhaööa and Däsa Raghunätha.
(5) By the causeless mercy of ñaò-gosvämé the obstacles to devotion can be removed and
my desired Çré Yugala service can be attained; that is, all my desires can be fulfilled.
(6) I am a servant of that Caitanya Mahäprabhu who is the iñöadeva or worshipable Lord
of the Six Gosvämés. Their lotus foot-dust is my pañca-gräsa, my life and soul. We take
pañca-gräsa, five kinds of foodstuffs or mahä-prasäda, by which we maintain our five life
airs. In the same way, the dust of the lotus feet of these ñaò-gosvämé is our life and soul,
maintaining our five präëas.
(7) Birth after birth I have one desire that I can serve the lotus feet of the Six Gosvämés.
I also desire that I may always live in the association of pure Vaiñëavas.
(8) When the Six Gosvämés lived in Vraja they revealed the pastimes of Rädhä and
Kåñëa.
(9) All should chant, “hari bol! hari bol!” and do bhajana of Våndävana, living in Vraja
and always serving Våndävana. How? By majäiyä mana, always absorbing the heart in
the service of guru and Vaiñëavas.
(10) Hoping to attain the cherished service of the lotus feet of guru and Vaiñëavas,
Narottama Öhäkura is doing näma-saìkértana.
The following añöakam explains the position of Tulasi devi as Våndä-devi
Çré Våndä-Devyañöakam
Çréla Viçvanätha Cakravarté Öhäkura
gäìgeya-cämpeya-taòid-vinindirociù-
praväha-snapitätma-vånde!
bandhüka-bandhu-dyuti-divya-väso
vånde! numas te caraëäravindam (1)
O Vånde, your bodily complexion mocks the luster of gold, campaka flowers, and
lightning. Fully devoted to Çré Rädhä-Kåñëa, you shine with the brightness of Their
sevä, which you mercifully shower upon devotees who worship you. Your splendid red
dress shines like the red bandhüka and bandhu flowers – I offer praëäma unto your lotus
feet.
bimbädharoditvara-manda-häsyanäsägra-
muktä-dyuti-dépitäsye
vicitra-ratnäbharaëa-çriyäòhye!
O Vånde, a gentle smile emanates from your red bimba-fruit-like lips, the luster of the
pearl which adorns the tip of your nose illuminates your entire face, and your jeweled
ornaments further enhance your extraordinary beauty – I offer praëäma unto your lotus
feet.
samasta-vaikuëöha-çiromaëau çré-
kåñëasya våndävana-dhanya-dhämni
dattädhikäre våñabhänu-putryä
O Vånde, the daughter of Våñabhänu Mahäräja, Çrématé Rädhikä, has given you
dominion over Çré Kåñëa’s most glorious Çré Våndävana-dhäma, which is the crownjewel
of all the Vaikuëöha planets. I offer praëäma unto your lotus feet.
tvad-äjñayä pallava-puñpa-bhåìgamågädibhir
mädhava-keli-kuñjäù
madhvädibhir bhänti vibhüñyamäëä
O Vånde, on your order the leaves, flowers, bees, deer, peacocks, parrots, and all the
other living entities in Våndävana beautifully decorate the wondrous kuñjas where Çré
Mädhava enjoys His playful loving pastimes (keli-viläsa) in the perpetual spring season
– I offer praëäma unto your lotus feet.
tvadéya-dütyena nikuñja-yunor
atyutkayoù keli-viläsa-siddhiù
tvat-saubhagaà kena nirucyatäà tad
O Vånde! You send your messengers who cleverly make all arrangements so that Çré
Rädhä-Kåñëa can unite for Their keli-viläsa. You yourself also act as messenger,
overcoming difficult obstacles to Their meeting. Because you are helping in these léläs,
Their meetings must be successful! Who in this world could possibly describe your
peerless good fortune? Therefore, I worship you and offer praëäma unto your lotus feet.
räsäbhiläño vasatiç ca våndävane

tvad-éçäìghri-saroja-sevä
labhyä ca puàsäà kåpayä tavaiva
O Vånde, by your mercy only the devotees attain residence in Çré Våndävana, render
service to the lotus feet of your beloved Çré Rädhä-Mädhava, and directly enter into the
räsa-lélä – I offer praëäma unto your lotus feet.
tvaà kértyase sätvata-tantra-vidbhir

léläbhidhänä kila kåñëa-çaktiù
tavaiva mürtis tulasé nå-loke
O Vånde, in the bhakti-tantras, highly expert paëòitas have declared you to be Çré
Kåñëa’s pastime potency (lélä-çakti), and in this world you assume the form of the
renowned tulasé tree – I offer praëäma unto your lotus feet.
bhaktyä vihénä aparädha-lakñaiù

kñiptäç ca kämädi-taraìga-madhye
kåpämayi! tväà çaraëaà prapannä
O merciful Våndä-devé, devoid of devotion and guilty of unlimited offences, I am being

tossed about in the ocean of material existence by the turbulent waves of lust, anger,
greed and other inauspicious qualities. Therefore, I take shelter of you as I offer
praëäma unto your lotus feet.
våndäñöakaà yaù çåëuyät paöhed vä

våndävanädhéça-padäbja-bhåìgaù
sa präpya våndävana-nitya-väsaà
tat-prema-seväà labhate kåtärthaù (9)
Those who, like bumblebees at the lotus feet of the royal couple of Våndävana, hear or
recite this añöaka describing Våndä-devé’s glories, will obtain eternal residence in
Våndävana where they will become fulfilled, being immersed in loving service to Çré Çré
Rädhä-Govinda.
Tulasé is tadiya
bhägavata tulasé gaïgäya bhakta-jane

caturdhä vigraha kåñëa ei cäri sane
jéva-nyäsa karile çré-mürti püjä haya
janma-mätra e cäri éçvara vede kaya
“The Supreme Lord is always associated with the four following things: the book
Bhägavata, tulasé, the Ganges, and the devotees. The deity form of the Lord becomes
worshipable after it has been consecrated ritually and the Lord’s presence has been
invoked. Scripture says that these four things, however, are innately divine.”
(Chaitanya Bhägavata 2.21.81-82)
The book Bhägavata, the person Bhägavata, tulasé, and the Ganges are all considered to
be manifestations of the Lord Himself because of their intimate connection with Him.
They are called His prakäça-vigraha. The deity form is not considered worshipable until
the präëa-pratiñöhä ritual has been performed. These four prakäça-vigrahas, however,
are considered to be naturally worshipable; there is no need for any kind of ritual in
order to elevate them to that status. They are all spiritual and due to their natural
connection to the Lord, are considered to be in a relationship to us as masters to
servants. They are always to be considered distinct from the material nature and never
looked upon as potential objects of sense enjoyment.
Kåñëadäsa Kaviräja Gosvämé expresses the same idea in Caitanya Charitämåta:
tadéya tulasé vaiñëava mathurä bhägavata

ei cärira sevä haya kåñëera abhimata
“The word tadéya refers to those things or persons which are connected to the Lord:
tulasé, Kåñëa’s devotees, the land of Mathurä, and the Çrémad Bhägavatam. Kåñëa is
pleased when one renders service to any of these four things.”
(Chaitanya Charitämåta 2.22.121)
arcayitvä tu govindaà
tadéyän närcayet tu yaù
na sa bhägavato jïeyaù
kevalaà dämbhikaù småtaù
“One who worships Govinda without worshiping those who are connected to Him
cannot be considered a true devotee. In fact, he is nothing more than a hypocrite.”
(Hari-bhakti-viläsa 10.362)
The Lord does not accept the service of one who has no affection for Tulasé and the
other things described as tadéya, and who simply tries to show affection for Him alone.
The devotees are so dear to Lord Govinda that He subordinates Himself to them. He is
therefore easily won over by anyone who shows love and respect for them. Indeed, He
says that anyone who claims to be a devotee is not truly His devotee. It is only the
person who acts as a devotee of His devotees who can make such a claim:
Injunctions from the Vishnu-yämala
In another Païcarätra Ägama named the Vishnu-yämala, it is said that even before
receiving the mantra from the guru, the disciple must agree to follow 104 rules. It is
stated that the spiritual master must attentively examine a prospective disciple for at
least a year and explain these 104 rules and regulations to him. Of these, some
injunctions are given as follows:
(1) to rise during the brahma-muhürta;

(2) to wake the deity of Mahäviñëu;
(3) to perform the light ceremony, maìgalärätrika, to the deity with musical
instruments;
(4) to take a morning bath according to the rules;
(5) to put on a pair of pure and new garments, i.e., an upper and lower garment;17
[One may wonder how someone who is engaged in daily worship of the deity can
possibly procure new clothes every single day. Perhaps some very rich persons can
afford to do so, but this is not possible for everyone. So this injunction should be
understood to mean that one’s garments should daily be washed in pure water.];
(6) to worship one’s personal deity [Sanätana Gosvämé says that this means offering
water while one is taking one’s bath, and does not refer to the temple deity worship,
which is enjoined separately.];
(7) to make the tilak markings on the forehead with gopécandana or some other pure
clay or earth, such as that from Radha Kund or the base of a tulasé plant;
(8) using gopécandana to daily decorate the body with the five weapons of Lord Vishnu,
namely the conch, discus, mace, sword, and bow; [this custom is not followed by the
Gauòéya Vaishnavas who simply mark twelve parts of the body with tilak];
(9) to take caraëämåta, the water which has washed the deity;
(10) to wear necklaces made of tulasé and precious metals or jewels; [Gauòéya
Vaishnavas simply wear a few strands of tulasé beads around the neck];
(11) to remove the leftover flowers from the deity of Vishnu and His altar;
(12) to smear the deity’s used sandalwood on the body as prasäda;
(13) to worship one’s personal deity in the Çälagräma-çilä or the image;
(14) to eat Lord Vishnu’s tulasé remnants or to place them on the head as a decoration;
(15) to pick tulasé leaves according to the regulations;
(16) to perform the Päïcarätriké meditation on the mantra three times a day according
to the regulations;
(17) to tie one’s çikhä at the beginning of worship or the performance of sandhyä;
(18) to make one’s offerings (tarpaëa) to the forefathers with Lord Vishnu’s caraëämåta;
(19) to serve the deity (if one has the ability), in a manner befitting a king;
(20) to perform the regular (nitya-kriyä) and occasional (naimittika-kriyä) rites only
when they do not go against the principles of devotion to Vishnu. [Nitya-kriyä are rites
such as bathing and chanting one’s mantras, etc., while the naimittika-kriyä are rites of
passage, such as making offerings to the ancestors (çräddha, tarpaëa), etc.]
(21) to perform before sandhyä and puja, the bhüta-çuddhi (“self-purification”) and
nyäsas;18
(22) to offer fresh seasonal fruits and flowers to the Lord.
In our disciplic succession, some Vaishnavas who worship in the madhura-rasa stamp
the names of Gaura, the Hare Kåñëa mantra, or the Lord’s footprints on their chest, arms
or elsewhere. The purpose of such a custom is to help one to remember the Lord. This
is also the fundamental intention behind placing the tilak on twelve parts of the body
and placing tulasé beads around the neck. All Vaishnavas in the Gauòéya school are
obliged to follow at least this custom.
How to identify a Vaiñëava
The Hari-bhakti-viläsa continues with a quote from the Näradéya Purana: “Vaishnavas
can be recognized by the tulasé or lotus-seed necklace they wear, the vertical marks of
gopécandana or sandalwood on their foreheads, and the signs of the conchshell and
discus on their shoulders. Such Vaishnavas quickly purify the world.” (Hari-bhakti-
viläsa 4.123)
Things to avoid from Vishnu Yämala
(86) to pick tulasé leaves on Dvädaçi;

(87) to avoid bathing Vishnu on Dvädaçi;
(88) to perform the çräddha ceremony with something other than Vishnu’s prasäda;
(89) to perform våddhi-çräddha (an offering to the progenitors on any prosperous
occasion such as the birth of a son, etc.) without tulasé leaves;
Çréla Baladeva Vidyäbhüñaëa has quoted in Prameya Ratnävalé
tulasy-açvattha-dhätry-ädi-
püjanaà dhäma-niñöhatä
aruëodaya-viddhas tu
santyajyo hari-väsaraù
janmäñöamy-ädikaà süryo-
daya-viddhaà parityajet
tulasé—of the tulasi plant; asvattha—of the banyan tree; dhätré—of the amälaké tree;
ädi—beginning with; püjanam—worship; dhäma—in the holy place where the Lord
performed His pastimes; niñöhatä—residence; aruëodaya-viddhaù—if mixed with the
daçamé; tu—but; santyajyaù—should be abandoned; hari-vasaraù—ekädaçé; janmäñöamé
—janmäñöamé; ädikam—beginning with; surodaya-viddham—if mixed with the
çaptamé; parityajet—one should abandon.
One should worship the tulasé plant, the banyan and amalaki trees, and everything
else which is in relationship with the Lord. One should not fast on the ekädaçé day
which partly falls on the daçamé, and one should not fast on the janmäñöamé day which
falls on the saptamé.
Bhägavata-mähätmya states
divya-rüpa-dharo jätas tulasé-däma-maëòitaù

pétaväsä ghana-çyämo mukuöé kuëòalänvitaù
“Dhundhukäré manifested before them in a marvellous, beautiful deep blue-colored

form, garlanded with tulasé leaves and wearing a yellow cloth, a jewelled crown, and
earrings.”
(Bhägavata-mähätmya 5.51)
Second initiates must wear three strands of tülasé around the neck
The daughter of Çréniväsa Äcärya, Çrématé Hemalatä Öhäkuräëé, had a disciple whom
she later excommunicated for his unorthodox views—which he taught in Assam’s
Surma Valley area. This deviant disciple, Rüpa Kaviräja, taught that since the gopés did
not take shelter of a guru, observe the Ekädaçé fast, or worship the Çälagräma and Tulasé
Devé, it wasn’t necessary for their followers to do so either. Viçvanätha Cakravarté
strongly refuted this doctrine (which he named the Sauramya-mata, after the region
where it was popular). This doctrine interprets the words vraja-loka in Rüpa Gosvämé’s
verse to mean Kåñëa’s mistresses in Vraja like Rädha and Candrävalé. This school of
though still has its representatives in Vrindavan today at Ghoìtär Kuïj. Like the Atibäåé
school, its adepts wear only one strand of tulasé neck beads and are also known as
Vämäkaupinés. Because they are mere imitators of the eternal associates of Kåñëa, they
are excluded from pure Vaishnava society.1
Genuine rägänuga-bhaktas remain devotedly engaged in the type of service they desire
according to the direction of the guru. Thus, their love for Kåñëa quickly develops and
they attain the stage of ecstasies and pure love. The first stage of love’s manifestation is
called bhäva-bhakti; later intensified, it becomes the full manifestation of love called
prema-bhakti.
Çréla Prabhupäda Bhaktisiddhänta Sarasvaté
Likewise, Çré Çréla Prabhupäda used to offer fresh water and Tulasi leaves in worship of
Çré Govardhana (Stone Deity) before taking his meals in his room at the Chaitanya
Math. I personally had the chance of witnessing this event. The sacred Hill of
Govardhana and the holy pond of Çré Rädhä Kunda used to be his highest objects of
veneration and worship. The Chattak hill is very near to the temple of Tota-Gopinatha,
where previously Çré Gadadhar Pandit (an expansion of Çrématé Rädhäräné) used to
serve his Deities. This Chattak hill is considered non-different from the Govardhana Hill
and it was for that reason Çré Çréla Prabhupäda built his place of devotions on top of that
hill.
Being a confidential associate of the Lord, we can see from his childhood the natural
attraction to the holy Name and attachment to the worship of the Deity. In Rampur,
when he was only seven years old, Çréla Bhaktivinoda Öhäkura, seeing his intense
eagerness to perform devotional practice, awarded him initiation into the holy Name
and Nåsiàha Mantra. The Tulasi beads were specially brought from Puri by Çréla
Bhaktivinod Öhäkura to be given to him.
Cannot offer Tulasi leaves on the feet of even a pure devotee
Such a spiritual master is my most worshippable object. In doing service to Çré

Gurudeva, if it limits the service to Çré Kåñëa, the guru can never be pleased. Tulasi
leaves are to be offered only in his hand in his position as confidential servitor of the
Lord. Çré Tulasi Devi is free to serve the pure devotee according to her own accord, but
it is not within our authority to place a pure devotee of Lord Kåñëa on the feet of
another confidential servitor. In showing oneself as being too clever would result in the
spiritual master becoming vexed.
bhägavat, tulasi, gäìgaya, bhaktajane

caturdhä vigraha kåñëa ei cäri sane
The book Bhägavat, pure devotees, Tulasi plant and the River Ganga—these four are
related to the Lord as part of His manifestations or 'tadiya' - His own spiritual
paraphernalia. Especially, only after the installation of the Deity with proper rites can
one engage in worshipping the Deity. But these four are naturally worshippable for they
do not have to be infused with consciousness as in the usual procedures of installation
for they are all transcendental objects in themselves and not like the ordinary material
paraphernalia. The service to these paraphernalia of Çré Kåñëa is one of the sixty-four
limbs of devotion. The five main limbs of devotion are stated as follows:
In worshipping Lord Govinda without properly adoring Tulasi Devi or neglecting Tulasi
Devi, that type of worship will never be accepted by Lord Govinda. The Supreme Lord
is very affectionate to His devotees and He is overcome by their love for Him. therefore
only in pleasing such unalloyed devotees will the Lord become pleased. Lord Kåñëa
Himself says that those who consider themselves My devotee, I do not consider them as
such but the devotee of My devotee is the top-level devotee of Mine. (reference Adi-
Purana)
ye me bhakta-janaù pärtha na me bhaktaç ca te janäù

mad-bhaktänäà ca ye bhaktaste me bhaktatamä matäù
The four Kumaras were great impersonalists but by smelling the fragrant Tulasi leaves
offered to the lotus feet of Çré Kåñëa, their minds became diverted and they began
experiencing symptoms of devotional ecstasy. The nine sages(Navayogendras) were
born self-realized , advanced in spiritual knowledge, but hearing the nectarine topics of
Lord Kåñëa from the lips of Brahma, Siva and Narada made them become completely
absorbed in the transcendental qualities of Lord Kåñëa.
Examples from the lives of great personalities
Sriman Mahaprabhu instructed: The method of worshipping the Govardhan stone is

very simple. Simply bath the stone by using a pot of water together with eight Tulasi
manjaris which is to be offered with devotion to the Govardhana stone on both sides. (A
Tulasi manjari is contained between two Tulasi leaves).
The great soul Sri Raghunatha, having obtained these priceless items from the hands of
Sriman Mahaprabhu Himself, realizing His internal moods by His mercy began to
engage in the service of the Govardhana stone with great devotion. In worship, he
placed on the feet of the stone, the gunja beads which were the representation of Srimati
Radhika. His bliss in his devotional service knew no limit. His only ingredients for
worship was one water pot for collecting water, two pieces of cloth each the measure of
half an arm length and small wooden pedestal. He, by this type of devoted worship,
began to actually perceive the pure form of Sri Kåñëa - Vrajendra-nandana- during the
course of worship and meditation. Srila Krsna Das Kaviraja writes:
jala tulaséra seväya sukhodaya

saòaçopacära püjäya tata sukha naya
His joy that he experienced in worship was beyond comparison, more so that what one
could possibly attain by using all the sixteen articles to wroship in a grand way. The
Lord who is naturally affectionate to His devotees becomes completely subjugated by
pure devotional service only. In Vishnu-dharma, there is mention of how the Lord can
be bought over by in devotional service. In this context, how Sri Advaita Acarya was
able to move the Supreme Lord to hear his pleas is given :
tulasé dala mätreëa jalasya culukena vä

vikriëite svamätmänaà bhaktyebhyo bhakta vatsalaù
Lord Kåñëa, being overcome by the spontaneous affection of His devotee, becomes
bought by such devotees in the course of offering Tulasi leaves and a handful of water.
In Caitanya Caritamrta it mentions :
kåñëake tulasé jala deya yei jana

tära åëa çodhite kåñëa karen chintan
Sri Advaita Acarya began to reflect that the faithful devotee, in simply offering some
handful of water and Tulasi leaves to the Supreme Lord in pure devotion, will result in
Sri Kåñëa not being able to free Himself from His great debt to such a pure devotee.
Therefore, only by the Supreme Lord manifesting His original form, will He be able to
give up His debt.
Therefore Advaita Acarya, in order to make Sri Kåñëa appear in His original form began
to offer with great devotion, some holy Ganga water and a few Tulasi manjaris. The
inagurator of religious principles, Sri Kåñëa appeared to exhibit the magnanimous
pastimes of Lord Caitanya in order to distribute love of Godhead and to fulfill the
prayers of His great devotee Sri Advaita Acarya. In the Srimad Bhagavatam, the world
teacher Lord Brahma glorifies the Lord in this way :-
tvaà bhakti-yoga-paribhävita-håt-saroja
äsase çrutekñita-patho nanu nätha puàsäm
yad-yad-dhiyä ta urugäya vibhävayanti
tad-tad-vapuù praëayase sad-anugrahäya
(3/9/11)
"Oh Lord! The means of obtaining You by devotional service becomes available through
oral reception of the messages and instructions of the spiritual master. You are present
in the heart of Your devotees who have become purified by devotional service to You.
The devotees in this way worship You with their individual natures while You, by Your
causeless mercy, reciprocate with them in that very form of their meditations. ('srute
ksitapato' - one who, after hearing from Sri Guru and later by initiation, embarks on
devotional service- Srila Visvanatha Thakura).
Consequently, Srila Raghunatha Das Goswami was exemplary in his method of

worshipping Giri Govardhna with pure devotion.
Worship of Tulasi is higher than the worship of Kåñëa
In the Padma-puräëa, Shiva says to his wife Parvati:
“O Goddess, higher than the worship of all the gods and goddesses is the worship of the
Supreme Lord Vishnu. But higher still is the worship of everyone and everything that is
dear to him, including Ganga Devi, Tulasi Devi, the book Bhägavata and the devotee
Bhägavata.”
Ambarish Maharaja also served Tulasi
Ambarish Maharaja completely absorbed his entire being, within and without, in Kåñëa.
The lotus feet of Kåñëa were ever present within his pure mind. His voice was filled with
Kåñëa katha. He cleansed his soul by cleaning the temple. His ears continuously drank
the nectar of Kåñëa katha, and his eyes were filled with beautiful visions of the Deities.
The only aromas he knew were of Tulasi, incense, and flowers offered to Kåñëa. He
relished food tasted by Kåñëa; he walked to and from the temple and holy places.
Ambarish Maharaja’s entire being was saturated with Kåñëa consciousness. His only
motive was to please Kåñëa. And anyone who saturates their body, mind, senses, and
words in the Lord’s service as he did will develop deep attraction to the Lord and his
pure devotees.
Srila Hari Das also advised the prostitute to serve Tulasi
Srila Hari Das replied, “Go home and immediately distribute all your possessions to the
Brahmins, Then return here and live in this cottage. Always chant the Holy Name of
Kåñëa and serve Tulasi by watering her daily and offering her prayers. Do this and you
will quickly find shelter at Sri Kåñëa’s lotus feet.”
The Supreme Lord Kåñëa manifests himself in the material world in four forms as the
Vaishnava, Tulasi, the Ganges, and Çrémad Bhägavatam. The deity form of the Lord
becomes worshipable only after it has been consecrated ritually and the Lord’s presence
has been invoked. These four things, however, are innately sacred.”
(Chaitanya Bhägavata Madhya 21.81-82)
Srila Prabhupada received tulasi beads from Srila Bhaktivonda Thakura
Our most worshipable Srila Prabhupada was unswervingly devoted to the chanting of
the Holy Name from his childhood. While Bhaktivinoda Thakur was a deputy
magistrate in Serampore, Srila Prabhupada was only a seventh-grade student. When he
recognized Prabhupada’s enthusiasm for the worship of the Holy Name, the Thakur
gave him a gift of a japa mala made of tulasi beads which he had brought back from a
trip to Jagannath Puri. Along with the japa beads, the Thakur also initiated him in the
chanting of Harinam and the Nrisimha mantra.
çrérämapure sthiti-käle çré-bhaktivinoda

dekhi tava kåñëa-näma bhajane pramoda
While you were living in Serampore (Çrérämapura), Srila Bhaktivinoda Thakur was
delighted to see how much you enjoyed chanting the Holy Names.
puré hate änäiyä tulaséra mälä

japibäre mahämantra upadeça dilä
So he brought you a mala made of tulasi wood back from Puri and instructed you in
chanting the Maha Mantra.
çré-nåsiàha-mantra-räja-o dilena tomäre

bhakti-vighna-vinäçite jiìho çakti dhare
He also gave you the great mantra for worshiping Nrisingha Deva; it contains the
potency to destroy all obstacles on the path of devotion.
Prana-pratistha not required for Tulasi
bhagabato , tulasi , gangaye , bhaktajanecaturdha bigraha

krsna ei cari sanejib - nyas korile sri - murti pujya hoy `
janma - matra e cari isvar ' bede koy ". (CB.Madhya 21/81-82)
His Divine Grace Srila Bhaktisiddhanta Prabhupada writes in his Gaudiya - bhasya
commentary : Supreme Lord Krsna manifest Himself on the material plane in four forms
. Although on sudden viewing of these four forms, one is not wont to see them as the
Lord Himself , the truth is they are non - different from the Lord and are worshiped as
His manifestations . The vaisnava , tulasi , ganga and Srimad Bhagavatam are four of the
Lord's divine expansions ( prakasa - vigraha ) .
By morphological analysis , the deity form of the Lord is only then worshipable when It
has been formally or through rituals installed ( prana - pratistha ). But this rule is not
applicable to a vaisnava , tulasi , ganga and Srimad Bhagavatam . And although these
four are seemingly forms or objects of the Lord's enjoyment ( bhogya ) on this earth ,
they are , in truth , the enjoyers or masters ( bhokta , bhoktri ) - principles of Divinity
and Godhood , non - different from the Supreme Lord , absolute and transcendental .
This is the verdict of the Vedas.
Therefore, representatives of Divinity , who are non - different manifestations of the

Supreme , like the vaisnava , must never be on the slightest , disrespected ; otherwise
one is deprived of receiving the Lord's mercy . All one's devotional endeavors and
worship will be as futile as pouring purified butter, or ghee into dead ashes -- it cannot
reignite a fire.
Thus Lord Caitanya, Himself declares :
`` mor ei satya sabe sun man diyaye amare puje mor sebak
longhiyase adhamojane more khanda khanda kare ta'ra puja mor
gaye agni - hena pode ye amar daser sakrt ninda kare mor nam
kalpotaru samhare tahareananta brahmande yata , sab mor das
eteke ye paro himse sei yaye nas ".
`` sannyasio jodi anindak ninda kareadhah pate jaye , sarbba -

dharma ghuce ta'rebahu tuli jagatere bale gaurdham anindak
hai' sabe balo krsna - namanindak hai'je sakrt krsna balesatya
satya mui ta'ra uddharibo hele ''.(CB.Madhya 19/207-210,212-14)
( Now listen attentively , I say truly those who worship Me directly but neglect My
servants and devotees as most despicable wretches who by doing so mutilate My body .
Their worship feels like a shower of burning cinders on My body. He who criticizes and
offends my devotee even once will be vanquished by My name, which is a desire - tree
that fulfils all desires (kalpataru) . Every living entity is My servant and so I cannot
tolerate any violence against them . I destroy anyone who tries to hurt My servants.
Even if a sannyasi offends a pure devotee he falls down from his sannyasa vows and
deviates from his religious practices. Raising His hands up in the air Lord Gauracandra
declared to the world : Give up the offensive attitude of criticizing vaisnavas and chant
Lord Krsna's holy name . Any one who utters Krsna's name even once without offence, I
will surely deliver him quickly ''.)
Tulasi chanting beads should not fast
Srila Bhakti-rakasa Sridhara Maharaja writes:
“So, Prabhupada told us that our tulasi beads should not fast. His minimum advice was
that we must do some service in the form of chanting Hare Krsna while counting on
beads, at least once daily. His exact words were, malika upabasa na: "The beads should
not fast." And his general instruction was to preach as much as possible.
Although he, has advised us to chant one hundred thousand names, or sixty-four
rounds daily, that is a provincial saying. What is really all-important is the spirit of
service. We are not told that the gopis always count the name on tulasi beads, yet they
possess the highest position in the service of Krsna in Vrndavana.
Bhagavad-gita says
9.23
bhava-sevaiva bhagavad-vasikarane samartha -
patram puspam phalam toyam, yo me bhaktya prayacchati
tad aham bhakty-upahrtam, asnami prayatatmanah
tatraiva 9.26
Only loving service (bhava-seva) can subjugate the Supreme Lord -
"Whatever the pure-hearted devotees lovingly offer unto Me, such as Tulasi leaf,
flower, fruit, and water, I accept with heartfelt affection."
Four kumaras were attracted by Tulasi fragrance
10.6
tasyaravinda-nayanasya padaravinda-
kinjalka-misra-tulasi-makaranda-vayuh
antar-gatah sva-vivarena cakara tesam
sanksobham aksarajusam api citta-tanvoh
Bha: 3.15.43
"A beautiful fragrance emanated from the Tulasi united with the stamens of the
lotus flowerlike feet of the lotus-eyed Supreme Lord. When the breeze carrying that
divine fragrance entered the nostrils (of the Catuh-sana), it caused jubilation in their
hearts, and the hairs of their bodies stood erect, despite their zealous attachment to the
non-differentiated Brahman."
barhapidam nata-vara-vapuh karnayoh karnikaram

bibhrad vasah kanaka-kapisam vaijayantim ca malam
randhran venor adhara-sudhayapurayan gopa-vrndair
vrndaranyam sva-pada-ramanam pravisad gita-kirtih
(Srimad-Bhagavatam 10.21.5)
"While the gopis were describing the sweet vibration of Krsna's flute, they also
remembered their pastimes with him; thus their minds became enchanted, and they
were unable to describe completely the beautiful vibrations. While discussing the
transcendental vibration, they remembered also how Krsna dressed, decorated with a
peacock feather on his head, just like a dancing actor, and with blue flowers pushed
over his ear. His garment glowed yellow-gold, and he was garlanded with a vaijayanti
garland made of tulasi, kunda, mandara, parijata, and lotus flowers. Dressed in such an
attractive way, Krsna filled up the holes of his flute with the nectar emanating from his
lips. So they remembered him, entering the forest of Vrndavana, whose soil experiences
the pleasure of consorthood upon being embraced by the touch of Krsna's lotus feet."
Tulasi Mala reminds us
The necessity is only to remind us of that life. That is healthy. The sacred thread, the
red cloth, the danda - they always caution us: "Think that you have dedicated your life
for the spiritual objective; you are meant only for this, so be alert. Don't misuse your red
cloth, your sacred thread, the Tulasi-mala, etc." They will remind us always. They have
their utility.
Circumambulation Mantra
Devotee: Maharaja, also regarding Tulasidevi - I noticed that at this math, while
circumambulating Tulasi during her arati, here, the devotees don't like to chant the
mantra yani kani ca papani brahma-hatyadikani ca, tani tani pranasyanti pradaksinah
pade pade ("Those who circumambulate Srimati Tulasidevi step by step destroy
whatever sins they have committed, even the killing of a brahmana"). Why is this?
Sridhara Maharaja: A devotee of higher order must not have any prayer to "Absolve me
from sin." The first-class devotee will pray, "Whatever I have done wrong, I am ready to
suffer for that, to the farthing. But my prayer is only that I may get a drop of the nectar
of the favor of Krsna." That should be the prayer of a real devotee. pasu-pakhi haye thaki
svarge va niraye tava bhakti rahu bhaktivinoda hrdaye: according to my karma I may be a
bird, I may be a beast, I may be a worm or an insect, I may be in heaven or in hell - I
don't care about that. According to my own karma, let me suffer accordingly. But my
only prayer is, "Let me not be devoid of the favor of Krsna; let me get that. I want His
grace; I want devotion for Him. Only devotion - that is all I want. Whether I have to
enjoy the result of my good works in heaven, or I have to suffer for the misdeeds of my
previous life and go to hell, I don't care to get out of that. As a result of my karma I shall
have to suffer or enjoy, but I don't care about that. My prayer is not to remove the
reactions to my sins, to take away any good merit or bad result - but only that I may
obtain pure devotion independent of these two." I do not want release from either
happiness or suffering; let it be, according to my previous karma. Rather, what I want
from this moment on is that I will never try to waste the favor of Krsna by only praying
to be able to face any eventuality; but that whatever I shall acquire from now on,
however small, even a drop - that must be nectar of the highest order, and the lower
delegation can deal with the question of heaven and hell."For removing our reactions or
delivering us from hell or heaven, much lower agents are required; they can do that. But
we shall only pray for Krsna's favor as a positive attainment, and never try to minimize
our previous karma, the result of bad activities performed due to misconception. I don't
care about the 'passport'; I want the 'visa'. If I get the visa, no passport trouble will be
able to disturb me - it is something like that. So to merely do away with maya,
misconception, is nothing. But the positive attainment in the domain of Krsna is a very
much higher thing. By passing maya we can attain Viraja, Brahmaloka, we can get mukti
(liberation), the marginal position. But why should I waste my energy only to acquire a
position in the marginal plane? All my attempts must be focused toward the prayer for a
position in Goloka, and that will be a gain of the very highest order. I shall pray only for
that, and automatically everything else will be accomplished.
Srila Gaurakisora dasa Babaji’s only possessions were neck-beads and chanting-beads
Srila Bhaktivinode Thakura would often cite the behavior of Srila Gaurakisora dasa
Babaji to explain the meaning of nirapeksa, "indifference." He often discussed the
unequaled renunciation, pure devotion, and attachment to Krsna that Babaji Maharaja
displayed. Babaji Maharaja frequently visited Svananda Kunja, a place within
Godrumadwipa (one of the nine islands of Navadwipa), where Bhaktivinode Thakura
spent his last days in retirement. Srila Gaurakisora would come to hear Srila
Bhaktivinode Thakura discourse on Srimad Bhagavatam and other topics concerning the
intimate conclusions of devotional service. Babaji Maharaja would display fervent
enthusiasm upon hearing these discourses.
His only possessions were the Tulasi mala he wore around his neck and the set of Tulasi
mala he kept in his hand for counting. He also kept a few books, such as Narottama
dasa Thakura's works, Prarthana and Prema Bhakti Chandrika. Sometimes Gaurakisora
dasa Babaji would wear no Tulasi mala around his neck and he would hold a torn
knotted cloth in his hand for chanting his rounds. Sometimes, he would wear his kopin
open and sometimes, he would wear no kopin at all. Sometimes Srila Gaurakisora
would utter harsh sounds of disgust for no apparent reason.
Hence, Sriman Mahaprabhu, as mentioned in the Chaitanya-Charitamrita and the

Chaitanya-Bhagavata, Himself sang and taught jivas to count these sixteen names of
thirty-two letters on beads of Tulasi. Sri Gopalguru Goswami explains these sixteen
names in the following way:
At the utterance of Hari, all sins are washed off from the heart of the wicked. As the
flame will burn the finger even though unconsciously you thrust it into the fire,
similarly even the very casually pronounced Hari-nama will burn every bit of sin in you.
That Hari-nama after bringing the Absolute Truth, whose form is Chitananda, to light,
destroys Avidya or illusion and its works.
All this is the work of Hari-nama. Or as He takes off the three-fold pangs of miseries,
distresses and afflictions, hence He is called Hari (lit., to still away). Or Hari is so called
because He drives out all the three-fold distresses of every animate and inanimate being,
or because the mind of the fourteen worlds is charmed by hearing and singing the
Spiritual Attributes of Hari or as He, by His exceeding beauties before the loveliness and
beauty of a thousand Cupids hide their face in shame, fascinates all men and
incarnations, He is called Hari; and in the vocative case of Hari, it is Ha-re.
Or again, according to the views of the Brahma-Samhita, - She Who fascinates the mind
of Hari by Her Prem-Swarup, attachments and love is Hara or in other words Srimati
Radhika, daughter of Vrishabhanu, and in the vocative case of Hara, it is Ha-re.
Srila Bhaktivedanta Swami Prabhupada has said
THE MEMBERS OF THE HARE KRSNA MOVEMENT SHOULD RIGIDLY FOLLOW

SRILA HARIDAS THAKURA'S EXAMPLE BY CHANTING SIXTEEN ROUNDS DAILY
AND OFFERING RESPECT TO THE TULASI PLANT
Haridas Thakur used to chant the holy name on his beads 300,000 times daily.
Throughout the entire day and night, he would chant the sixteen names of the Hare
Krsna maha-mantra. One should not, however, imitate Haridasa Thakura, for no one
else can chant the Hare Krsna maha-mantra 300,000 times a day. Such chanting is for
the mukta-purusa, or liberated soul. We can follow his example, however, by chanting
sixteen rounds of the Hare Krsna maha-mantra on beads every day and offering respect
to the tulasi plant. This is not at all difficult for anyone, and the process of chanting the
Hare Krsna maha-mantra with a vow before the tulasi plant has such great spiritual
potency that simply by doing this one can become spiritually strong. Therefore we
request the members of the Hare Krsna movement to follow Haridasa Thakura's
example rigidly. Chanting sixteen rounds does not take much time, nor is offering
respects to the tulasi plant difficult. The process has immense spiritual potency. One
should not miss this opportunity.
(Cc. Antya 3.100, purp.)
One should not become an agent of Kali-yuga
Srila Bhakti-vinoda Thakura says in Baul Sangit
Song 6
(1)
eo to’ eka kalir celä
mäthä neòä kapni parä, tilak näke, galäy mälä
1) Here is just another disciple of Kali-yuga. He keeps his head shaved, wears a
loincloth, tilak on his nose and tulasé beads around his neck.
Bees are attracted Krishna’s tulasi garland
(2)
darçanéya-tilako vana-mälä-
divya-gandha-tulasé-madhu-mattaiù
ali-kulair alaghu gétäm abhéñöam
ädriyan yarhi sandhita-veëuù
sarasi särasa-haàsa-vihaìgäç
cäru-gétä-håta-cetasa etya
harim upäsata te yata-cittä
hanta mélita-dåço dhåta-maunäù
darçanéya—of persons who are attractive to see; tilakaù—the most excellent; vana-mälä
—upon His garland made of forest flowers; divya—divine; gandha—whose fragrance;
tulasé—of the tulasé flowers; madhu—by the honeylike sweetness; mattaiù—
intoxicated; ali—of bees; kulaiù—by the swarms; alaghu—strong; gétam—the singing;
abhéñöam—desirable; ädriyan—thankfully acknowledging; yarhi—when; sandhita—
placed; veëuù—His flute; sarasi—in the lake; särasa—the cranes; haàsa—swans;
vihaìgäù—and other birds; cäru—charming; géta—by the song (of His flute); håta—
taken away; cetasaù—whose minds; etya—coming forward; harim—Lord Kåñëa;
upäsata—worship; te—they; yata—under control; cittäù—whose minds; hanta—ah;
mélita—closed; dåçaù—their eyes; dhåta—maintaining; maunäù—silence.
Maddened by the divine, honeylike aroma of the tulasi flowers on the garland Krsna
wears, swarms of bees sing loudly for Him, and that most beautiful of all persons
thankfully acknowledges and acclaims their song by taking His flute to His lips and
playing it. The charming flute song then steals away the minds of the cranes, swans and
other lake-dwelling birds. Indeed, they approach Krsna, close their eyes and,
maintaining strict silence, worship Him by fixing their consciousness upon Him in deep
meditation. (10-11)
maëi-dharaù kvacid ägaëayan gä
mälayä dayita-gandha-tulasyäù
praëayino ’nucarasya kadäàse
prakñipan bhujam agäyata yatra
kvaëita-veëu-rava-vaïcita-cittäù
kåñëam anvasata kåñëa-gåhiëyaù
guëa-gaëärëam anugatya hariëyo
gopikä iva vimukta-gåhäçäù
maëi—(a string of) gems; dharaù—holding; kvacit—somewhere; ägaëayan—counting;

gäù—the cows; mälayä—with a flower garland; dayita—of His beloved; gandha—
having the fragrance; tulasyäù—the tulasé flowers upon which; praëayinaù—loving;
anucarasya—of a companion; kadä—at some time; aàse—on the shoulder; prakñipan—
throwing; bhujam—His arm; agäyata—He sang; yatra—when; kvaëita—vibrated; veëu
—of His flute; rava—by the sound; vaïcita—stolen; cittäù—their hearts; kåñëam—
Kåñëa; anvasata—they sat down beside; kåñëa—of the black deer; gåhiëyaù—the wives;
guëa-gaëa—of all transcendental qualities; arëam—the ocean; anugatya—approaching;
hariëyaù—the does; gopikäù—the gopés; iva—just like; vimukta—having given up;
gåha—for home and family; äçäù—their hopes.
Now Krsna is standing somewhere counting His cows on a string of gems. He wears a
garland of tulasi flowers that bear the fragrance of His beloved, and He has thrown His
arms over the shoulder of an affectionate cowherd boyfriend. As Krsna plays His flute
and sings, the music attracts the black deer's wives, who approach that ocean of
transcendental qualities and sit down beside Him. Just like us cowherd girls, they have
given up all hope for happiness in family life. (18-19)
Shape of Tulasi mala and how to chant
Bhajana-rahasya states
Japa beads made out of tulasé or precious stones fulfill all desires. Those made in the
shape of the tail of a cow or serpent offer even more auspicious results. One should not
touch the mälä with the second finger. Nor should one shake or swing his beads. One
should change the direction of the beads on the thumb joint with the middle finger.
One should never touch the beads with his left hand. Beads should not fall down from
the hand. Those who are desirous of liberation, material enjoyment, or advancement of
knowledge chant on the middle finger.
Rules for chanting are described in the Hari-bhakti-viläsa as follows:
manaù saàharaëaà çaucaà

maunaà manträrtha-cintanam
avyagratvam anirvedo
japa-sampatti-hetavaù (33)
To be attentive, purification of the heart is required. This means keeping silence—that
is, avoiding unfavorable talking. While chanting, one must affectionately remember the
meaning of the mantra. Steadiness, patience, and attachment to chanting are all
treasures of chanting.
Worship of Tulasi
For performing arcana, tulasé is required. The mantra for picking tulasé is:
tulasy-amåta-janmäsi
sadä tvaà keçava-priye
keçavärthaà vicinomi
varadä bhava çobhane
Then worship of tulasé:
nirmälya gandha-puñpädi-pänéya-jalaà
idam-arghyaà çré-tulasyai namaù
Tulasé mantra:
nirmitä tvaà purä devair-

arcitä tvaà suräsuraiù
tulasi hara me 'vidyäà
püjäà gåhna namo 'stu te
Obeisances to tulasé:
yä dåñöä nikhiläghasaà ghaçamané spåñöä vapuù pävané

rogänäm abhivanditä nirasané siktä 'ntaka-träsiné
pratyäsatti-vidhäyiné bhagavataù kåñëasya saàropitä
nyastä tac-caraëe subhakti-phaladä tasyai tulasyai namaù
After offering obeisances to tulasé, chant the Hare Kåñëa mantra on tulasé beads with
sambandha-jïäna (knowledge of relationship). There are no hard and fast rules
regarding the time, place, purity or impurity while chanting Hare Kåñëa. The holy name
is the most auspicious eternal truth.
Bhakti-tattva-viveka
In the scriptures there are many examples of bhakti-uddépaka vastu-çakti janita bhakti-
äbhäsa. The tulasé plant, mahä-prasäda, vaiñëava-prasäda, the days of devotional
observance such as Ekädaçé, the Deity of Bhagavän, the holy dhämas, the Gaìgä, the
footdust of Vaiñëavas and so on are various objects which act as bhakti-uddépaka or
stimuli to bhakti. The jéva receives immense benefit even by coming in contact with
these objects unknowingly. Sometimes benefit is accrued even when the innocent jéva
unknowingly commits an offence to them. Coming into contact with these objects in
this way is also bhakti-äbhäsa. Devotees won’t be astonished upon witnessing such
remarkable results of bhakti-äbhäsa; all such results are due solely to the immense
power of çuddha-bhakti. If the processes of jïäna and yoga are not executed purely and
if they are not supported by bhakti-äbhäsa, then they are incapable of granting any
result. On the other hand, Bhakti-devé is completely independent; regardless of the
motives of those who take shelter of her, she fulfils their innermost desires. Although all
these results are visible in bhakti-äbhäsa, it is not the prescribed conduct. The execution
of çuddha-bhakti is our only duty. Those who desire absolute success should not in any
circum- stances give a place to pratibimba-bhakti-äbhäsa within their hearts. By the
strength of bhajana performed under the guidance of pure Vaiñëavas, they should cross
beyond chäyä-bhakti- äbhäsa and take exclusive shelter at the lotus feet of Bhakti-devé.
Therefore, all of you kindly accept the following principle presented by Viçva-vaiñëava
däsa:
“Tadéya means the tulasé leaves, the devotees of Kåñëa, the birthplace of Kåñëa, Mathurä,
and the Vedic literature Çrémad Bhägavatam. Kåñëa is very eager to see His devotee serve
tulasé, Vaiñëavas, Mathurä, and Bhägavatam.
kåñëärthe akhila-ceñöä, tat-kåpävalokana

janma-dinädi-mahotsava laïä bhakta-gaëa
Tulasi is all-auspicious
dåñöä spåñöä tathä dhätä kértitä manitä çrutä

ropitä sevitä nityaà püjitä tulasé çubhä
navadhä tulaséà devéà ye bhajanti dine dine
yuga koöi sahasräëi te vasanti harer gåhe
“Tulasé 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,
simply by sowing, simply by offering water to, or simply by worshiping tulasé there is
always auspiciousness. Anyone who comes in touch with the tulasé tree in the above-
mentioned nine ways lives eternally in the Vaikuëöha world.”
A gåhastha Vaiñëava should respect and worship tulasé.
As stated in Çré Caitanya-bhägavata (Antya 8.159-160):
saìkhyä näma laite ye sthäne prabhu vaise

tathäi räkhena tulasére prabhu päçe
tulasére dekhena, japena saìkhyä-näma
e bhakti-yogera tattva ke bujhibe äna?
“Wherever the Lord sits to chant His rounds, He keeps tulasé before Him. He gazes at
tulasé while He chants His rounds. Who can understand the science of devotional
service?”
A householder with devotion is glorious, while a householder without devotion is

insignificant. Whatever social dealings a householder has to perform should be done
while taking shelter of the holy name of Kåñëa.
Regarding the character of the mahäjana Çré Kalidäsa, the Caitanya-caritämåta (Antya
16.6-7) states:
mahä-bhägavata teìho sarala udära

kåñëa-näma-`saìkete' cäläya vyavahära
kautukete teìho yadi päçaka kheläya
`hare kåñëa' `kåñëa' kari' päçaka cäläya
“Kälidäsa was a very advanced devotee, yet he was simple and liberal. He would chant
the holy name of Kåñëa while performing all his ordinary dealings. When he used to
throw dice in jest, he would throw the dice while chanting Hare Kåñëa.”
In the Caitanya-caritämåta (Antya 6.296-297) it is stated:
eka kuïja jala ara tulasé-maïjaré

sattvika-seva ei—suddha-bhave kari
dui-dike dui-patra madhye komala maïjaré
ei-mata añöa-maïjaré dibe çraddhä kari'
“For such worship, one needs a jug of water and a few flowers from a tulasé tree. This is
worship in complete goodness when performed in complete purity. With faith and love,
you should offer eight soft tulasé flowers, each with two tulasé leaves, one on each side
of each flower.”
Lord always lives near Tulasi
Places of the Lord's pastimes like Vrndavana, Navadvipa, places of great devotees such
as Naimisaranya, the bank of the Ganga, the place were tulasi grows, the places where
the pastimes of the Lord are recited, the places where the forms of the Lord are
installed, are all dwelling places of the Lord. The bhava bhakta loves to reside in all
these places.
Tulasi stimulates Bhakti
khaga bhåìga måga kuïja tulasikä latä-puïja

karëikära kadambädi taru
çré-kåñëa-sambandhi saba båndäbana su-baibhaba
uddépana kore rasa cäru
khaga - birds; bhåìga - bees; måga - deer and other animals; kuïja - forest groves;
tulasikä - tulasé; latä- puïja - vines; karëikära - karnikara; kadamba - kadamba; ädi -
beginning; taru - trees; çré-kåñëa-sambandhi - inrelationship with Lord Kåñëa; saba - all;
båndäbana - Våndävana; su- baibhaba - glorious; uddépana - uddipanas; kore - does;
rasa - rasa; cäru - beautiful.
. . . the birds, bees, deer, other animals, forest groves, tulasé, flowering vines, karëikära
trees, kadamba trees, other trees, and all the glories of Våndävana are things in
relationship with Lord Kåñëa. These uddépanas make the rasas very beautiful.
Prema-Dhvani Vocalizations of Love
premse koho çré kåñëa-caitanya-nityänanda-

advaita-gadädhara-çréväsa-panòita ké jaya!
çré antardvépa mäyäpura, sémanta, godruma, madhyadvépa, koladvépa, åtudvépa,
jahnudvépa, modadruma, rudradvépätmaka çré navadvépa-dhäma ké jaya!
çré rädhä-kåñëa-gopa-gopé-go-govardhana-
våndävana-rädhä-kunòa-yamunäjé ké jaya!
çré tulasé-devé ké jaya!
çré gaìgäjé ké jaya!
çré surabhi-kuïja ké jaya!
çré näm haööa ké jaya!
çré bhakti-devé ké jaya!
çré gäyaka, çrotä, bhakta-vånda ké jaya!
(pare säñöäìga-danòavat—Afterwards, offer obeisances like a stick with all eight limbs
flat on the ground.)
Lord Chaitanya’s birthplace was covered with Tualsi
One night, while on the roof of his residence in Nabadwip during his deep meditation
on the birthplace of Chaitanya Mahaprabhu, he had a vision of a luminous building
toward the northeast.
The next morning he went to the vicinity of the place that had appeared to him. During
his investigation he came to know of a place that was being adored by some of the local
residents as the true birth site of Chaitanya Mahaprabhu. They pointed out an extensive
mound covered with Tulasi plants and informed him that this was the actual site of the
house where Sri Chaitanya Mahaprabhu had appeared. At last succeeding in his
attempt, he became extremely joyful. That same year Srila Bhaktivinode composed and
published his famous Navadwipa Dham Mahatmya in glorification of every place
within the circumference of Nabadwip.
Sri Hari nama cintamani states that the scriptures can be worshipped with Tulasi
63. "If I foolishly blaspheme the Vedic scriptures, then I repent, feel remorse, and
again offer obeisances to the Vedic scriptures.
64. "Offering flowers and tulasé, I then regularly worship the Çrémad-Bhägavatam
and the Vedas with great care.
65. "Çrémad-Bhägavatam is the best of all Vedic scriptures. It is an incarnation of
Lord Kåñëa Himself. It will certainly bestow on me mercy without limit. (11)
66. He who has faith in the dust of Haridäsa's feet places the jewel necklace of Lord
Kåñëa's holy names (Hari-näma-ciëtämaëi) around his neck.
Increase the number of rounds
On should chant a fixed number of holy names on his tulasé beads. Gradually the
number may be increased.
The conclusion of this chapter is that one should chant the holy name with single-
pointed concentration of the mind. Lord Caitanya taught this in these words (Çré
Caitanya-bhägavata Madhya 23.75-78):
äpane sabäre prabhu kore upadeça

kåñëa-näma mahä-mantra çunaha hariñe
"Lord Caitanya personally taught them: `Please happily hear from Me the mahä-
mantra of Lord Kåñëa's names. It is:
hare kåñëa hare kåñëa

kåñëa kåñëa hare hare
hare räma hare räma
räma räma hare hare
`Hare Kåñëa Hare Kåñëa, Kåñëa Kåñëa Hare Hare. Hare Räma Hare Räma, Räma Räma
Hare Hare.'
prabhu bolr hari-näma ei mahä-mantra

ihä japa giyä sabe koriyä nirbandha
"The Lord said: `Regularly chant japa of this mahä-mantra.
ihä hoite sarba-siddhi hoibe sabär

sarba-khaëa bolo ithe bidhi nähi är
"In this way you will attain all perfections. Chant at any time and in any
circumstance. There are no other rules for chanting.' "
The word "nirbandha" in this passage means that on a string of 108 tulasé beads one
should chant japa of these sixteen holy names that total 32 syllables. Four times around
this string of beads (four rounds) is called one grantha. One should begin by chanting
one grantha and gradually increase until one chants 16 granthas (64 rounds), or
100,000 holy names. Gradually one may increase to chant 300,000 holy names (192
rounds). In this way one will spend all his time chanting. Following the teaching of the
past great devotees, one attains all perfections in this way. By chanting the holy name in
this way it is possible to attain all perfections. The liberated souls, the souls who yearn
for liberation, and the materialists are all eligible to chant the holy name. These are the
three kinds of persons who meditate on the holy name. Viraha (separation) and
sambhoga (enjoyment) are the two states relished while meditating on the holy name.
Mahaprabhu’s instructions on the worship of Govardhana sila to Raghunatha Dasa

Gosvami
"Çré Caitanya Mahäprabhu continued: `Worship this stone in the mode of pure
goodness like a perfect brähmaëa, for by such worship you will surely attain ecstatic
love for Lord Kåñëa without delay.*
"`For such worship one needs a jug of water and a few flowers from a tulasé tree.
This is worship in complete goodness when performed in complete purity.*
" `With faith and love, you should offer eight soft tulasé flowers, each with two tulasé
leaves, one on each side of each flower.'*
"After thus advising him how to worship, Lord Çré Caitanya Mahäprabhu personally
offered Raghunätha däsa the govardhana-çilä with His transcendental hand. As advised
by the Lord, Raghunätha däsa worshiped the çilä in great transcendental jubilation.*
The amount of transcendental bliss that Raghunatha das enjoyed simply by offering
water and Tulasi is impossible to achieve even if one worships the Deity with sixteen
kinds of paraphernalia.
Navadvipa Dhama Mahatmya states
Radhika creates Navadvipa-dhama
She gathered Her sakhés together between the Ganges and Yamunä Rivers. She created
there a beautiful place, decorated with creepers and trees and filled with male and
female bumble bees. Deer and buck were happily enjoying as they wandered about, and
the whole area was filled with the fragrance of jasmine, mallikä, and mälaté flowers.
That transcendental abode was adorned with tulasé forests and decorated with various
groves. On Rädhä's order, the Ganges and Yamunä, with their pleasant water and banks,
acted as a moat to protect the garden. Cupid himself, along with springtime, eternally
reside there, and the birds constantly sing the auspicious name of Kåñëa.
Tulasi offered to the feet of Gauranga must be honored
O Pärvaté, the prasäda of Gauräìga is purifying for all living entities but is rarely
obtained by sinful people. You and I, Brahmä, as well as the devatäs, pitås, munis, and
åñis all long to eat Gauräìga's prasäda. The food offered to Gauräìga is worshipable by
us, and the pure flowers and tulasé offered to the Lord should be accepted by all people.
I will throw into the hell called Raurava and punish those people who have no
attachment for mahä-prasäda, being blinded by family pride and illusion, puffed up with
knowledge, or contaminated with sin. I am telling you the truth. Do not doubt it.
Bhisma and Sun-god are pure devotees who were tulasi necke-beads
Navadvipa Dhama Mahatmya
In the evening, Bhéñma will appear before me in his spiritual body, blackish like Kåñëa,
holding tulasé beads, marked with twelve tilaka marks, and constantly chanting the holy
name in bliss.
“Listen, newcomer to Navadvépa, now I am singing the glories of Gauräìga. Previously,

while dying on the battlefield of Kurukñetra, I was able to see Lord Kåñëa with full
concentration. At that time the Lord told me, `Previously, you had darçana of
Navadvépa, and for that pious activity, you have gained Gauräìga's mercy. Now you
have become an eternal resident of Navadvépa.'
He sun-god, Arkadeva, will mercifully appear before me with a red-hued complexion,

long-arms, wearing pinkish cloth and tulasé-mälä, sandalwood smeared on his body, the
name of Gaurahari on his lips, and tears in his eyes.
He will say to me, “My son, I have appeared before you because you are a devotee of
Gauräìga. We demigods, directors of material affairs, are also servants of Gauräìga's
lotus feet. I simply aspire to be the servant of the servants of Gauräìga's lotus feet. By
my blessings, you will get kåñëa-bhakti, and you will have the strength to live in the
dhäma and chant the holy name. But please come here regularly and sing Kåñëa's
nectar-filled name for my pleasure.”
Gauranga Mahaprabhu personally wears the garland of Tulasi
Texts 23-28
tapta-jambunada-präkhyaà
cäru-padma-pada-dvayam
koöéndu-päda-nakharaà
koöy-äditya-samujjvalam
vana-mälä-bhüñitäìgaà
çrévatsojjvala-vakñasam
kñauma-vastra-dharaà devaà
koöi-kandarpa-mohanam
aàse nyastopavétaà ca
candanäìgada-bhüñanam
äjänu-lambita-bhujaà
tulasé-mälya-dhäriëam
kambu-grévaà cäru-netraà
sa-smera-vadanämbujam
maëi-makara-samyukta-
çravaëaà cäru-kuëòalam
su-bhruvaà su-nasaà santaà

bhaktärcita-padämbujam
täpa-traya-vidagdhänäà
jévänäà träëa-kärakam
gauräìgaà sac-cid-änandaà
sarva-käraëa-käraëam
väcä gadgadayänantaà
tuñöäva dharaëi-dharaù
tapta-jambunada-präkhyam—splendid as molten ggold; cäru—beautiful; padma—

lotus; pada—feet; dvayam—two; koöi—millions; indu—of moons; päda-nakharam—
toenails; koöi—millions; äditya—of suns; samujjvalam—splendid; vana—forest; mälä—
garlands; bhüñita—decorated; äìgam—body; çrévatsa—with the mark of Çrévatsa;
ujjvala—splendid; vakñasam—chest; kñauma—silken; vastra—garments; dharam—
wearing; devam—the Lord; koöi—millions; kandarpa—of Cupids; mohanam—
handsome; aàse—on the shoulder; nyasta—placed; upavétam—sacred thread; ca—also;
candana—with sandal paste; aìgada—nd armlets; bhüñanam—ornaments; äjänu—to
His knees; lambita—hanging; bhujam—arms; tulasé—tulasé; mälya—garland; dhäriëam
—wearing; kambu—conchshell; grévam—neck; cäru—handsome; netram—eyes; sa-
smera—smiling; vadana—face; ambujam—lotus flower; maëi—jewel; makara—shark;
samyukta—endowede; çravaëam—ears; cäru—beautiful; kuëòalam—earrings; su-
bhruvam—handsome eyebrows; su-nasam—handsome nose; çäntam——peaceful;
bhakta—to the devotees; arcita—given; pada—feet; ambujam—lotus; täpa—miseries;
traya—three-fold; vidagdhänäm—burning; jévänäm—living entities; träëa-kärakam—
protector; gauräìgam—Lord Caitanya; sat—eternal; cit—full of knowledge; änandam—
and bliss; sarva—of all; käraëa—causes; käraëam—the cause; väcä—with words;
gadgadayä—in a choked voice; anantam—limitless; tuñöäva—offered prayers; dharaëi-
dharaù—He who holds the worlds.
To Lord Gauräìga, who was splendid as molten gold, whose two lotus feet were very
handsome, whose toenails were millions of moons, who was decorated with forest-
flower garlands, whose chest was splendid with the Çrévatsa, who wore silken garments,
who was more enchanting than millions of Kämadevas, who wore a sacred thread on
His shoulder, who was anointed with sandal paste, who wore armlets, whose arms
reached down to His knees, who wore a tulasé garland, whose neck was a concshell,
whose eyes were charming, whose smiling face was a lotus flower, on whose ears were
handsome jewel shark earrings, whose nose and eyebrows were handsome, who was
peaceful, whose lotus feet were offered to the devotees, who is the savior of the living
entities burning in the three-fold material miseries, who is eternal and full of knowledge
and bliss, who is limitless, and who is the cause of all causes, Ananta prayed in a
faltering voice.
In Sat-kriya-sara-dipika, it is stated
The devotees of the Lord substitute the worship of Gauré and the mätågaëas with the
worship of the Vaiñëavés i.e. Paurëamäsé, Lakñmé, Antaraïgä, Gaìgä, Yamunä, Gopé,
Våndävaté, Gäyatré, Tulasé, Sarasvaté, Påthivé, Go, Yaçodä, Devahüti, Devaké, Rohiëé, Sétä,
Draupadé, Kunté, Rukmiëé, Satyabhämä, Jämbavaté, Nägnajité, Lakñmaëä, Kälindé,
Bhadrä, and Mitravindä.
For more information or questions please email: vishnudaivata@gmail.com

108QA 001 Tulasi

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108 Q &A

Founder Acraya From: Center for BHAKTI Studies

Question 1: Please explain the importance of Tulasi ?

Answer comiled by Bhaktivedanta Vishnu Daivata Maharaj

Importance of Çré Tulasé-devé

Health Benefits of tulasé

Transcendental Benefits of tulasé

Çrémad-Bhägavatam (2.3.23) states:

Çrémad-Bhägavatam (3.15.19) states:

Çrémad-Bhägavatam (3.15.12) states:

The proper standard for neck-beads

How to serve tulasé-devé

Worshipping tulasé-devé is one of 64 limbs of devotional service

This is stated in Hari-bhakti-viläsa (11.261), quoting from the Gautaméya-tantra:

In Bhakti-rasämåta-sindhu (1.2.204), there is the following quote from the Skanda

dåsöä spåsöä tathä dhyätä

In Hari-bhakti-viläsa (9.104), it is stated:

yä dåsöä nikhilägha-saìgha-çamané spåsöä vapuù-pävané

This mantra should be uttered while offering water to çré-tulasé.

tulasy amåta janmäsi

Hari-bhakti-viläsa (7.347), quoted from the Skanda Puräëa

This mantra should be uttered while picking the leaves of çré-tulasé.

yäni käni ca päpäni

jaya rädhe, jaya kåñëa, jaya våndävana,

çyäma-kuëòa, rädhä-kuëòa, giri-govardhana

keçé-ghäöa, vaàçé-vaöa, dvädaça-känana

çré nanda-yaçodä jaya, jaya gopa-gaëa

jaya våñabhänu, jaya kåttikä sundaré

jaya jaya gopéçvara våndävana-mäjha

jaya räma-ghäöa, jaya rohiëé-nandana

jaya dvija-patné, jaya näga-kanyä-gaëa

çré räsa-maëòala jaya, jaya rädhä-çyäma

jaya jayojjvala-rasa sarva-rasa-sära

çré jähnavä-päda-padma kariyä smaraëa

The following Tulasi kirtana is for advanced devotees only

Çré Tulasé Kértana

namo namaù tulasé kåñëa-preyasé

O Tulasé, beloved of Kåñëa, I repeatedly offer praëäma to you. My cherished desire is to

je tomära çaraëa laya, tära väñchä pürëa haya

mora ei abhiläña, viläsa-kuñje dio väsa

ei nivedana dhara, sakhéra anugata koro

déna kåñëa-däse kaya, ei jena mora haya

Çré Tulasé Parikramä and Ärati

Srimad Bhakti Prajïäna Keçava Gosvämé Mahäräja

namo namaù tulasé kåñëa-preyasé (namo namaù)

je tomära çaraëa laya, sei kåñëa-sevä päya,

tulasé kåñëa-preyasé (namo namaù) (2)

gaurahari-sevä-magna räkha divä-niçi

dénera ei abhiläña, mäyäpure dio väsa,

jagatera jata phula, kabhu nahe samatula,

ogo vånde Mahäräëé! kåñëa-bhakti pradäyiné!

çré keçava ati déna, sädhana-bhajana-héna,

Çréla Narottama däsa Öhäkura

(hari) haraye namaù kåñëa yädaväya namaù

gopäla govinda räma çré madhusüdana

çré caitanya, nityänanda, çré advaita goptä (sétä)

çré rüpa, çré sanätana, bhaööa-raghunätha

ei chaya gosäira kari caraëa vandana

ei chaya gosäi jä’ra, mui tä’ra däsa

tä’dera caraëa sevi bhakta-sane väsa

ei chaya gosäi jabe vraje kailä väsa

änande bala hari bhaja våndävana

çré-guru-vaiñëava-päda-padma kari’ äça