taulas$aIk(vacama,TULASÉ KAVACA

Edited by His Holiness Bhakti Viçrambha Mädhava Svämé

2 Tulasé-kavaca

Table of ContentsTYPOGRAPHY ..................................................................................................................... 3 MAÌGALÄCARAËA............................................................................................................ 41. Homage to the Spiritual Master ....................................................................................... 4 2. Homage to Çrématé Tulasé Devé ........................................................................................ 4 INTRODUCTION ................................................................................................................ 5 Nyäsa 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-çruti.......................................................................................................................... 28TEXT 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................................................................................ 54Maìgaläcaraëa ..................................................................................................................... 54 Text 3. Kalhära flower ......................................................................................................... 55 Text 16. Açvattha ................................................................................................................. 55 Vaöa ...................................................................................................................................... 57 Text 16. Paläça ..................................................................................................................... 57

Glossary ............................................................................................................................. 59 Literary Works ................................................................................................................... 65

Tulasé-kavaca 3

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TYPOGRAPHYThe 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 Tulasé-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 Tulasé-kavaca

MAÌGALÄCARAËA

1. Homage to the Spiritual Master

vande çré-guru-devaà taà karuëä-varuëälayamyat-kåpä-lava-leçena pämaro ’py amaräyate

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.

EDITOR’S 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 maìgaläcäraëa are served (see Appendix 2 for details): Çrématé Tulasé Devé 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 Çrématé Tulasé Devé

yä dåñöä nikhilägha-saìgha-çamané spåñöä vapuù-pävané rogäëäm abhivanditä nirasiné siktäntaka-träsinépratyäsatti-vidhäyiné bhagavataù kåñëasya samropitä nyastä tac-caraëe vimukti-phaladä tasyai tulasyai namaù

I offer my humble obeisances to Çrématé Tulasé Devé, by seeing whom all of one’s sinful reactions are destroyed; by whose touch, one’s body becomes purified; by whose glorification, one’s illnesses are cured; by watering whom, one’s fear of the wrath of Yamaräja is quelled; by planting whom, one attains Kåñëa’s association; and by offering whose leaves at the lotus feet of Lord Kåñëa, one attains liberation in the form of pure devotional service.

EDITOR’S NOTESThis verse from Skanda Puräëa, Avanté-khaëòa is quoted in the Bhakti-räsämåta-sindhu

(1.2.203) and Hari-bhakti-viläsa (9.104). In the Hari-bhakti-viläsa it is entitled praëäma-väkyam, the mantra* for offering obeisances.

Çréla Viçvanätha Cakravarté Öhäkura comments on ropitä nityam, “grown regularly (daily)” from the next verse of Bhakti-räsämåta-sindhu (1.2.204), ropiteti ruha janmani prädurbhäve ity asya ëij-anta-rüpam. tathä ca pratidinaà tasyäù patra-maïjary-ädi-prädurbhäva-prayojako bhaviñyatéti tätparyärthaù, na tu pratyaham utpädayiñyatéty arthaù. “Ropitä 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 Çrématé Tulasé Devé’s plant form in such a way that there will be leaves and buds available every day, not that one should plant them everyday.”

Although She’s always pleased to offer these items even if the plant form is neglected by us, yet that fact doesn’t diminish that we should expertly care for Her.

How much more She’ll be pleased to provide these items if She IS cared for expertly by us.

Tulasé-kavaca 5

INTRODUCTIONWhen engaged in fight with Tärakäsura*, Lord Subrahmaëya* (also known as Skanda* or

Kärttikeya*) becomes tired and prays to his father Lord Çiva*. Lord Çiva appears before him and teaches him this great Tulasé-kavaca stotra*. Later by the power gained by reciting the stotra, Lord Subrahmaëya kills Täraka.

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 bhäva-grähé—They accept the mentality of any service performed.

Bhagavad-gétä (2.40) enjoins us all,

nehäbhikrama-näço ’sti pratyaväyo na vidyate sv-alpam apy asya dharmasya träyate mahato bhayät

“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 editor’s guru writes in His commentary: “Activity in Kåñëa consciousness, or acting for the benefit of Kåñëa 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 Kåñëa 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 Kåñëa consciousness is incomplete. One percent done in Kåñëa 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. Ajämila performed his duty in some percentage of Kåñëa 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 case—who’d 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 Tulasé-kavacaAccording to tradition, the Tulasé-kavaca occurs in the Brahmäëòa Puräëa, however this

text is not found in the extant manuscripts of the Brahmäëòa Puräëa. The editor’s research has found that the earliest modern-day reference to the Tulasé-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 Tulasé-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 Tulasé-kavaca written in Grantham script is mentioned alongside a few other kavacas* from the Brahmäëòa Puräëa.

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 Maëipravalam (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 Tulasé-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 Brahmäëòa Puräëa this kavaca is situated please contact the editor.

Tulasé-kavaca 7

@Ta nyaAs$a:atha nyäsaù

Nyäsa mantra

V @sya ™aItaulas$aIk(vacastaAe‡amah"Aman‡asya™aImah"Ade"va [%iSa:@nauí]"pC$nd":™aItaulas$aI de"vataAmanaAe'BaIí"k(AmaAina s$avaRivaâATaeR japae ivainayaAegA:

oà asya çré-tulasé-kavaca-stotra-mahä-mantrasyaçré-mahädeva åñiùanuñöup chandaùçré-tulasé devatämano ’bhéñöa-kämäni sarva-vidyärthe jape viniyogaù

om—O my Lord; asya—of this; çré-tulasé—of Çrématé Tulasé Devé; kavaca-stotra—protecting hymn; mahä-mantrasya—of great mantra; çré-mahädeva—Lord Çiva; åñiù—the preceptor; anuñöup—the eight-syllable meter; chandaù—the meter; çré-tulasé—Çrématé Tulasé Devé; devatä—the deity; manaù—by the mind; abhéñöa—most cherished; kämäni—desires; sarva—of all; vidyä—knowledge; arthe—with the purpose of; jape—in chanting; viniyogaù—application.

This Tulasé-kavaca stotra* (prayer) great mantra* whose åñi (preceptor) is Lord Çiva, chandas (Vedic poetic meter) is anuñöubh, devatä (object of worship) is Çrématé Tulasé Devé, viniyoga (application) is to fulfill one’s cherished mental desires and gain all knowledge—is being chanted now.

EDITOR’S NOTESThis çloka* displays the ancient and authoritative nature of this stotra.Before every vaidika* mantra, for instance every mantra of the Åg Veda, the nyäsa is

chanted. Nyäsa means “putting” and its four aspects put the mantra in context. The four aspects of nyäsa are devatä, chandas, åñi, and viniyoga. These four should be remembered and recited before chanting the stotra. The nyäsa details were traditionally transmitted from guru* to disciple during mantra-dikñä*.

Åñi means the preceptor of the mantra, devatä 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 nyäsa for the Tulasé-kavaca, the åñi is declared as Mahädeva Çiva. 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 åñi would be “preceptor” or “instructor”, not “sage” or “saint”. The chandas or Vedic meter of the Tulasé-kavaca is anuñöubh. This is the most common poetic

8 Tulasé-kavaca

meter with four padas* of eight syllables each. Most of the Bhagavad-gétä is sang in this meter. The devatä of the Tulasé-kavaca is Çrématé Tulasé Devé as She is the object of worship of this stotra. And the viniyoga or application of the Tulasé-kavaca is fulfillment of one’s mental desires and gaining all knowledge (spiritual and material).

Traditionally chanting of nyäsa is accompanied with certain mudrä s * (gestures). When reciting the name of the åñi, four fingers of the right hand are placed at the top of the head. This is because symbolically realization is attained through sahasrära cakra* or brahma-randhra (crown) cakra which is found at the top of the head or the crown. The åñi 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 åñi.

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 devatä, the four fingers are placed on the heart. This is symbolic of the devotion with which the deity is worshiped.

So the Tulasé-kavaca nyäsa should be chanted as follows:oà asya çré-tulasé-kavaca-stotra-mahä-mantrasyaçré-mahädeva åñiù (say this while touching the crown of the head)anuñöup chandaù (say this while touching the nose-tip and covering the mouth)çré-tulasé devatä (say this while touching the center of the chest—the heart)mano’bhéñöa-kämäni sarva-vidyärthe jape viniyogaù

@Ta DyaAnama,atha dhyänam

Meditation

taulasyama{tajanmaAis$a s$ad"A tvaM ke(zAvai‘ayae /‘as$aId" var"de" de"iva ivaSNAAe: i‘ayak(Air" s$ad"A //

tulasy amåta-janmäsi sadä tvaà keçava-priye praséda vara-de devi viñëoù priya-käri sadä

tulasi—O Çrématé Tulasé Devé; amåta—from the nectar (as a result of churning the milk ocean); janmä—whose birth; asi—You are; sadä—always; tvam—You; keçava-priye—O You who are dear to Lord Keçava; praséda—please be kind; vara—boons; de—giving; devi—O goddess; viñëoù—unto Lord Viñëu; priya—pleasure; käri—causing; sadä—always.

O Çrématé Tulasé Devé, You are born from the nectar that resulted from churning of the milk ocean and You are always dear to Lord Keçava*. Lord Viñëu* is always delighted by You, O Goddess bestowing boons, so please be kind to me.

Tulasé-kavaca 9

EDITOR’S NOTESHere “born from nectar” refers to churning of the milk ocean. The Tulasé-stava from the

Padma Puräëa (1.61.33) mentions Çrématé Tulasé Devé’s origin from the churning of the milk ocean:

praséda devé deveçé praséda hari-vallabhekñéroda-mathanodbhüte tulasé tväà namämy aham

“O goddess, O controller of the demigods, please be kind to me. O beloved of Lord Hari*, please be merciful to me. O Çrématé Tulasé Devé who appeared during the churning of the milk ocean, I offer obeisances unto You.”

The Tulasé-praëäma* mantra* glorifies Her as Keçava-priyä in the following way,

våndäyai tulasé-devyai priyäyai keçavasya caviñëu-bhakti-prade devi satyavatyai namo namaù

“I offer my repeated obeisances unto Våndä, Çrématé Tulasé Devé, who is very dear to Lord Keçava [Kåñëa]. O goddess, you bestow devotional service to Lord Viñëu and possess the highest truth.” (source unknown presently under research)

@Ta k(vacama,atha kavacam

Now begins the kavaca—armor of protection

TEXT 1

taulais$a ™aImah"Ade"iva nama: paÆÿjaDaAir"iNA /izAr"Ae mae taulas$aI paAtau BaAlaM paAtau yazAisvanaI // 1 //

tulasi çré-mahä-devi namaù paìkaja-dhäriëiçiro me tulasé pätu bhälaà pätu yaçasviné

tulasi—O Çrématé Tulasé Devé; çré-mahä-devi—O great goddess; namaù—obeisances; paìkaja—a lotus flower; dhäriëi—O You who holds; çiraù—head; me—my; tulasé—Çrématé Tulasé Devé; pätu—may protect; bhälam—the forehead; pätu—may protect; yaçasviné—the glorious one.

I offer my respects to the great Goddess Çrématé Tulasé Devé who holds a lotus flower in Her hand. May She protect my head, and may the glorious one protect my forehead.

10 Tulasé-kavaca

EDITOR’S NOTES

Overview of the kavacaFrom this text onwards the kavaca* text starts. There are many kavaca texts provided in

the Puräëas* and all of them follow a certain format. The text goes as follows:

nyäsa—this declares the åñi, chandas, devatä, and viniyogadhyäna—meditationmantra or kavaca—the actual kavaca mantras*phala-çruti—results 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 äpädakeçägram 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 body—head, forehead, eyes, ears, nose, face, tongue, neck2. Middle body—shoulders, heart, middle (abdomen), navel3. Lower body—hips, thigh, knees, lower part of legs and feet4. All other limbs

The same format is followed in the Tulasé-kavaca. The verses which request protection of various limbs of the body in the Tulasé-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 devatä or worshipable deity of

the kavaca is usually glorified by a different allegorical name which is connected to the deity’s form, quality or pastimes.

For example, when the Çiva-kavaca says, päëidvayaà pätu pinäkapäniù, this refers to Lord Çiva who holds the Pinäka bow. One of his name is also Pinäkin. This is the same bow that Lord Rämacandra* broke during Çrématé Sétä* Devé’s svayaàvara*. So there the devotee in the kavaca prays, “may He who holds the Pinäka bow in his hands protect my hands”.

Or the Durgä-kavaca says, jihvä caëòikä devé, “May Çrématé Caëòikä Devé * protect my tongue”. We find the description of Caëòikä (Bhadra Kälé*) in the Märkaëòeya Puräëa where after mahiñäsura-vadha—killing of the demon Mahiña*, 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 Çrématé Caëòikä Devé with a long tongue protect my tongue”.

Tulasé-kavaca 11

The Tulasé-kavaca is no exception. It uses exquisite poetry, beautiful allegories and metaphors to glorify Çrématé Tulasé Devé.

“May Çrématé Tulasé Devé protect my head”:Çrématé Tulasé Devé is incomparable in the three worlds. Lord Keçava is the Lord of the

universe and She has already been referred to as priyä* of Lord Keçava. This makes Her çirodharaëéyä meaning “deserving the highest honor by being placed on one’s head (çiras)”. Just as Gaëgä* that had washed the lotus feet of the Lord was held by Lord Çiva on His head, so out of great reverence the devotee gives Her the highest honor and prays that “may Çrématé Tulasé Devé, the incomparable one, protect my head”.

The Brahma-vaivarta Puräëa (Prakåti-khaëòa 15.14) confirms the incomparable position of Çrématé Tulasé Devé:

narä näryaç ca täà dåñövä tulanäà dätum akñamäùtena nämnä ca tulasé täà vadanti purävidaù

“Having seen Her, men and women were unable to compare Her (glories) to anyone. Hence wise men address Her by the name ‘Tulasé’.”

Also elsewhere in the same Puräëa (Prakåti-khaëòa 22.24) the Lord Himself said:

yasyä devyäs tulä nästi viçveñu nikhileñu catulasé tena vikhyätä täà yämi çaraëaà priyäm

“I take shelter of dearmost Çrématé Tulasé Devé who is known as such because in the whole universe there is no one equal to this Goddess.”

Note that although the translation of pätu is done as “May protect” or sometimes “Let (Her) protect”, the grammatical form reveals that the intention of the sentence is that of prärthanä, “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 Yaçasviné protect my forehead”:According to the Sämudrika çästra in the Garuòa Puräëa, the shape and size a man’s

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 Garuòa Puräëa (1.65.76) says,

saàvåtaiç ca laläöaiç ca kåpaëä unnatainåpäù

“Round forehead indicates miserliness and a high forehead indicates royalty.”

12 Tulasé-kavaca

It is very appropriate that the word for forehead used in the text instead of the more commonly used word laläöa is bhäla (for its derivation see Appendix 1). It is so called because it represents a man’s splendor or fortune.

Çrématé Tulasé Devé is the source of all good fortune. She is glorified in the three worlds so She is called Yaçasviné. Here the devotee is praying that may Çrématé Tulasé Devé, Yaçasviné—who is famous in the three worlds and deserves the highest honor, may protect his forehead (which represents fame and fortune).

TEXT 2

ä{"zAAE mae paánayanaA ™aIs$aKaI ™avaNAe mama /„aANAM paAtau s$augAnDaA mae mauKaM ca s$aumauKaI mama // 2 //

dåçau me padma-nayanä çré-sakhé çravaëe mama ghräëaà pätu sugandhä me mukhaà ca sumukhé mama

dåçau—eyes; me—my; padma—like lotuses; nayanä—whose eyes; çré—of the goddess of fortune, Çrématé Lakñmé Devé; sakhé—friend; çravaëe—ears; mama—my; ghräëam—nose; pätu—may protect; sugandhä—the sweetly fragrant one; me—my; mukham—face; ca—also; sumukhé—She whose face is beautiful; mama—my.

May She whose eyes resemble lotuses protect my eyes. May the friend of Çrématé Lakñmé Devé* protect my ears. May the sweet-scented one protect my nose. And may the beautiful-faced one protect my face.

EDITOR’S NOTES

“May Padma-nayanä protect my eyes”:Here the devotee prays that may Çrématé Tulasé Devé, Padma-nayanä, the lotus eyed one,

protect his eyes.

“May Çré-sakhé protect my ears”:She is always very friendly to Her co-wives (like Goddess Gaìgä* and Goddess

Sarasvaté*): as mentioned in the Brahma-vaivarta Puräëa (2.22.30), after Lord Viñëu* reconciled the co-wives’ differences Çrématé Tulasé Devé sat by the sides of Her co-wives and was happy.

Çrématé Tulasé Devé, Yamunä* River and Govardhana* Hill are eternally present in the spiritual world. Here Çrématé Tulasé Devé is glorified as a friend of Çré*. Çré usually refers to Çrématé Lakñmé Devé, but also to Çrématé Rädhäräëé*: indeed, even nowadays many devotees call Her Çréjé*, and Çréla Bilvamaìgala Öhäkura* also addresses Her as Jayaçré* in his Kåñëa-karëämåta.

In Çré Rädhä-sahasra-näma-stotra (55) we find the name Tulasy-adhiñöhätå-devé which means “The Goddess who is the mistress of Çrématé Tulasé Devé”. Elsewhere in the same stotra (105) Çrématé Rädhäräëé is called Tulasé-toñikä, “One who pleases Çrématé Tulasé Devé”.

In his Gétävalé (Rädhäñöaka 8.7) Çréla Bhaktivinoda Öhäkura* states,

Tulasé-kavaca 13

umä, ramä, satyä, çacé, candrä, rukminé rädha-avatära sabe,—ämnäya-väëé

“The Vedic scriptures declare that the goddesses Umä*, Ramä*, Satyä*, Çacé*, Candrä*, and Rukmiëé* are all personal expansions of Çrématé Rädhäräëé.”

The earrings of Çrématé Lakñmé Devé 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 Çré Rädhäñöaka by Çréla Bhaktivinoda Öhäkura:

kåñëa-näma-yaça-karëolläsaù

The earrings or karëolläsaù, “joy to the ears” of Çré Rädhä are the holy names and pastimes of Kåñëa.

To Çrématé Tulasé Devé, Çré-sakhé, the friend of Çré 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 anupräsa*, a poetic embellishment similar to alliteration in English poetry, where the first syllable is repeated as is done here with the syllable “çr”: çré-sakhé … çravaëe mama.

TEXT 3

ijaù"AM mae paAtau zAuBad"A k(NQM" ivaâAmayaI mama /s$k(nDaAE k(lh"Air"NAI paAtau ô$d"yaM ivaSNAuvaéaBaA // 3 //

jihväà me pätu çubha-dä kaëöhaà vidyä-mayé mamaskandhau kalhäriëé pätu hådayaà viñëu-vallabhä

jihväm—tongue; me—my; pätu—may protect; çubha—auspiciousness; dä—who bestows; kaëöham—neck; vidhyä-mayé—who is consisting of knowledge; mama—my; skandhau—shoulders; kalhäriëé—whose charmingness is decorated by water-lilies; pätu—may protect; hådayam—heart; viñëu-vallabhä—Lord Viñëu’s 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 (kalhära) on Her shoulders protect my shoulders. May Lord Viñëu’s* beloved protect my heart.

EDITOR’S NOTES

“May Çubha-dä protect my tongue”:The tongue has two functions—tasting and vibrating. All auspiciousness is brought about

by chanting the holy names of the Lord, glorifying Him and honoring His prasäda*.When a person is alive if he engages his tongue to chant the holy names of the Lord on

Çrématé Tulasé Devé’s beads and honor remnants of the Lord which always contain Çrématé Tulasé Devé’s leaves, one’s life becomes purified and all-auspiciousness resides in such a person. There are innumerable çästrika*-pramäëas* (scriptural evidences) for this.

14 Tulasé-kavaca

And when a person dies, Çrématé Tulasé Devé’s leaves and twigs are used during the antyeñöi saàskära*, funeral sacraments, to ensure one doesn’t take birth in this saàsära* (cycle of birth and death) again. As is confirmed in the Padma Puräëa (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 Çrématé Tulasé Devé’s twigs, he will have no rebirths. Even he who has committed millions of sins will attain mokña*, liberation, if at the time of cremating his dead body a piece of Çrématé Tulasé Devé’s twig is placed at the bottom of the funeral pyre.”

It is also stated in the Garuòa Puräëa Saroddhära (10.20),

iti samprärthayitvägnià citäà tatraiva kärayetçrékhaëòa-tulasé-käñöhaiù paläçäçvattha-därubhiù

“Having thus prayed to the fire, he (the son of the departed) should make there a funeral pyre with sandal wood, Çrématé Tulasé Devé’s wood, and the wood of P aläça * and Açvattha*.”

In this regard Aindra däsa makes a point, “Just then, I remembered something I had read in the Tulasé-Mahätmya: ‘If there is a single piece of Çrématé Tulasé Devé’s 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 çloka* for Aindra prabhu’s Tulasé-çloka.

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 it’s certainly better than the geographical place they used to reside”.

Whether on a living or a dead person’s tongue, Çrématé Tulasé Devé is çubha-dä, provides auspicious results for the tongue (as explained above) so the devotee prays to Çrématé Tulasé Devé who is Çubha-dä, auspicious, to protect his tongue.

“May Vidyä-mayé protect my neck”:The neck or throat (kaëöha) is the seat of knowledge (vidyä). Since Vedic times vidyä was

meant to be kaëöha-stha, residing in the throat, learned by heart and ready to be recited at any time. Traditionally the Vedic paëòitas* distrusted books and emphasized memorization. That which “resides on the throat” (kaëöha-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,

kaëöha-sthä yä bhaved vidyä

“Knowledge should reside in the throat (memorized).”People ask how often should one chant this Tulasé-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 nityadä, regularly—it is recommended to chant this Tulasé-kavaca.

Tulasé-kavaca 15

When the old manuscripts were often copied by hand by Brähmaëas* as there were no printing presses in those days then sometimes when Brähmaëas 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 Çrématé Tulasé Devé who is Vidyä-mayé, full of knowledge, to protect his throat which is the seat of knowledge.

“May Kalhäriëé protect my shoulders”:Text 1 already mentioned that Çrématé Tulasé Devé holds (dhäriëé) in her hand a lotus

(paìkaja) and now She is referred here as Kalhäriëé. The word “kalhäriëé” is connected to kalhära which is a flower (see details in Appendix 2).

Similar to Kalhäriëé, one is reminded of the names of Çrématé Lakñmé Devé* like Padminé, or Padmä, or Kamalä (the names Padmä and Kamalä are also given in the Amarakoña 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 Padminé, or Padmä, or Kamalä doesn’t refer to her holding a lotus flower. Other names of Çrématé Lakñmé Devé in relation to lotus are Padma-priyä, “one who likes lotus”, Padma-mukhé, “one whose face is like lotus”, Padmäkñi, “one whose eyes are as beautiful as a lotus”, Padma-sundaré, “one who is as beautiful as a lotus”, and Padma-hastä, “one who holds a lotus”. She is also called Paìkaja-dhäriëé, “one who holds a lotus” and Paìkaja-gåhä, “one who resides on a lotus”.

From the above it can be understood that just as Padminé, or Padmä, or Kamalä doesn’t refer to Çrématé Lakñmé Devé “holding” a lotus flower, similarly Kalhäriëé probably doesn’t refer to Çrématé Tulasé Devé “holding” a kalhära flower. As much as Vanamälé would occasionally but not absolutely refer to Lord Kåñëa holding a vana-mälä, a garland of forest flowers.

In his Tulasé-stotra (14) Çré Puëòaréka däsa refers to Çrématé Tulasé Devé similarly as Padminé also.

The Varäha Puräëa says in Çré Veìkaöeçvara-añöottara-çata-nämävali (75),

oà lasalakñmé karämbhojadatta kalhäraka srajeçré veìkaöeçäya namaù

“Obeisances to Lord Veìkaöeçvara*, who received from resplendent Çrématé Lakñmé Devé the garland of kalhära flowers.”

It is explained that this incident took place during the churning of the milk ocean when Çrématé Lakñmé Devé manifested from padma-saras, the lotus pond, in response to her Lord’s desire to reunite with her. She offered Him a garland of sweet smelling kalhära flowers, with bees humming songs of glorification, around His neck as svayaàvara* in the presence of all the åñis* and demigods.

The Padma Puräëa confirms this:

kalhära mälä unmucya viñëo kaëöhe samarpya ca

16 Tulasé-kavaca

“After arising from the lotus pond, Çrématé Lakñmé Devé offered a garland of kalhära flowers around the neck of Lord Viñëu.”

In the South-Indian traditions, especially of the Çré Sampradäya* (which originated from Çrématé Lakñmé Devé), a garland of kalhära flowers is made as an offering to Lord Veìkaöeçvara as it is very pleasing to Him.

From the above evidences it may be thought that Çrématé Tulasé Devé carries a lotus (paìkaja) in Her hand, as described in Text 1, and either wears a garland of kalhära around Her shoulders (or is seated on a kalhära flower?).

On the other hand, kalhära is a kind of night-blooming water-lilies (which are sometimes also included in the lotuses family), whereas paìkaja (lit. “born in foam”) is a generic name for any water flower. Thus the usage of both “paìkaja-dhäriëi” from Text 1 and “kalhäriëi” here does not necessarily suggest that Çrématé Tulasé Devé 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 Çrématé Tulasé Devé, who is Kalhäriëé, who wears a garland of fragrant kalhära flowers on Her shoulders, to protect his shoulders.

“May Viñëu-vallabhä protect my heart”:One who is dear to someone resides in the person’s heart.Çrématé Tulasé Devé is dear to Lord Viñëu so She is referred to as Viñëu-vallabhä as it is

stressed in the Tulasé Upaniñad (4), tvam eva viñëu-vallabhä, “You are certainly dear to Lord Viñëu”. Çré Puëòaréka däsa also mentions in his Tulasé-stotra (1), viñëoç ca priya-vallabhe, “You are beloved consort of Lord Viñëu”. Hence, although there may be other goddesses of fortune who are viñëu-vallabhä, it’s without doubt that She is one of such. It is also mentioned in the Hari-bhakti-viläsa (7.279 quoting from Dvärakä-mähätmya),

yathä lakñméù priyä viñëos tulasé ca tato ’dhikä

“Even though Çrématé Lakñmé Devé is dear to Lord Viñëu, still Çrématé Tulasé Devé is even more dear to Him.”

Here the devotee prays that may Çrématé Tulasé Devé, who is Viñëu-vallabhä, who resides in Lord Viñëu’s heart, protect his heart.

TEXT 4

pauNyad"A paAtau mae maDyaM naAiBaM s$aAEBaAgyad"AiyanaI /k(iqM% ku(Nx"ilanaI paAtau Oè& naAr"d"vaind"taA // 4 //

puëya-dä pätu me madhyaà näbhià saubhägya-däyinékaöià kuëòaliné pätu ürü närada-vanditä

puëya—of the results of the pious activity; dä—the bestower; pätu—may protect; me—my; madhyam—middle portion of the body; näbhim—navel; saubhägya—of good fortune; däyiné

Tulasé-kavaca 17

—the giver; kaöim—hips; kuëòaliné—who is decorated with earrings; pätu—may protect; ürü—thighs; närada-vanditä—She whom Närada 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* kuëòaliné cakra* energy) protect my hips. May She who is praised by Närada Muni* protect my thighs.

EDITOR’S NOTES

“May Puëya-dä 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-gétä (3.13) says, ye pacanty ätma-käraëät, “those who cook and eat simply for satisfying the self...”, bhuïjate te tv aghaà päpä, “... they simply enjoy grave sin”.

Päpa is sinful reactions and its opposite is puëya, pious credits or religious merits. Food which is lovingly offered to Lord Viñëu* along with Çrématé Tulasé Devé’s leaves and then consumed as prasäda* not only gives puëya, but also cleanses one’s heart off the propensity to sin.

Here the devotee prays to Çrématé Tulasé Devé who is Puëya-dä, bestower of pious credits (when consumed with food offered to the Lord), to protect his madhya, belly.

“May Saubhägya-däyiné protect my navel”:According to Äyurveda* çästra*, navel is an important site in the human body. Nearly

72,000 subtle nerves or nädis converge in this area. The samäna väyu*, situated in the navel region, aids digestion and gives physical strength to the body.

According to yoga* and tantra* philosophies, the näbhi cakra* is the third cakra and center of material welfare and prosperity. The presiding deity of the center is Lord Viñëu. And the power of the näbhi cakra rests with Çrématé Lakñmé Devé* from whom one obtains physical and material well-being (kñema).

So näbhi or navel is the center of prosperity and well-being. Çrématé Tulasé Devé is sarva-saubhagya-vardhiné or one who increases prosperity and well-being, both material and spiritual.

The Hari-bhakti-viläsa (9.103) says,

çréyaà dehi yaço dehi kértim äyus tathä sukham balaà puñöià tathä dharmaà tulasé tvaà praséda me

“Bestow prosperity, bestow fame, glory, long life, happiness, strength, nourishment and religiosity; O Çrématé Tulasé Devé, bestow Your grace unto me.”

18 Tulasé-kavaca

Here the devotee prays that may Çrématé Tulasé Devé, Saubhägya-däyiné, the bestower of welfare and good fortune, protect his navel which is the center of material welfare and prosperity.

“May Kuëòaliné protect my hips”:According to yoga and tantra traditions, man has seven cakras (centers of energy).

Kuëòaliné is said to be lying dormant in all beings. Tapping this kuëòaliné energy, which is a “sacred force”, helps yogés* 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 kuëòaliné can mean “the personification of kuëòaliné energy” as well as “one who possesses beautiful kuëòala, earrings”.

For the practitioners of kuëòaliné tantric* yoga who are focusing on the different parts of the body, the words kaöià kuëòaliné pätu appear to be a play on words for Çrématé Tulasé Devé to try to capture the attention and devotion of these tantric yoga practitioners.

In the same way as Lord Gauranga’s* sannyäsa* was a means of the public’s upliftment, so does Lord Viñëu’s spouse Çrématé Tulasé Devé.

The devotee has skillfully played with words and prays that may Çrématé Tulasé Devé, Kuëòaliné, one who wears beautiful earrings or who is the personification of the kuëòaliné energy that is locked between the hip area, protect his hips.

This line is also an example of anupräsa*, a poetic embellishment similar to alliteration in English poetry, where the first syllable is repeated as is done here with syllable “k”: kaöià kuëòaliné.

“May Närada-vanditä protect my thighs”:Närada Muni is a great devotee of Lord Viñëu and he glorifies Çrématé Tulasé Devé in Çré

Garga Saàhitä, Våndävana-khaëòa, Canto Two, Chapter 16.In the Varäha Puräëa, Çiva Puräëa, and Çrémad-Bhägavatam it is said that Närada Muni

was born from the lap or thigh of his father Lord Brahmä*. The words used for the origin of Närada Muni are “he sprang from the ürü or utsaìga of Lord Brahmä”. Both ürü and utsaìga mean “thigh” or “lap”.

Çrémad-Bhägavatam (3.12.23) says:

utsaìgän närado jajïe dakño ’ìguñöhät svayambhuvaùpräëäd vasiñöhaù saïjäto bhågus tvaci karät kratuù

“Närada Muni was born from the deliberation of Lord Brahmä, which is the best part of the body. Vasiñöha was born from his breathing, Dakña from a thumb, Bhågu from his touch, and Kratu from his hand.”

The editor’s guru translates utsaìga as “by transcendental deliberation”. Other commentators and translators have taken rüòhi artha, the more common meaning of utsaìga as “thigh, lap, or haunch”. This is also in line with the popular belief amongst Hindus that Närada Muni was born of Lord Brahmä’s thigh.

Tulasé-kavaca 19

Here the devotee prays that may Çrématé Tulasé Devé, Närada-vanditä, one who is worshiped by Närada Muni—who was born from the thighs of Lord Brahmä, may protect his thighs.

In 1979 the editor who at the time was serving as the personal servant of Çré Çré Gaura Nitai Deities in St. Louis, USA, heard a now non-existent recording of a room conversation his Guru Mahäräja 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 prasäda* (to eat).”

Guru Mahäräja replied, “No, Lord Gauranga’s philosophy is äkanöha bhojana kori’, ‘eat up to the neck’...”

One of the congregational members whom the editor regularly met at the time (now diseased—hopefully gone back to Kåñëa) 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 Janmäñöamé* etc.

He used to come to the temple restaurant daily on his lunch break and after having his lunch would come to take darçana* of Çré Çré Gaura Nitai before the curtains would close at 1 pm.

Very few people come to take darçana* of the Deities, thus the worshiper would offer the mahä-prasäda* to him, ल ेलो प्रेमचांद! le lo premcäàd, “Please take it, Prem Chand!”

At which time Prem Chand would say, ना ना! ज्यादा मत देना, थोड़ देना हाथ स!े nä nä! jyädä mat denä, thoòa denä häth se! “No, no! Don’t 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 naturally—being of young age—were not at all tactful in speech.

As the little children eagerly tugged at the trousers of their father they spoke:पिताजी, पिताजी, चलो मैकडॉनल्ड्स! pitäjé, pitäjé, calo McDonald’s! “O father, O father, let us go to the

Macdonald’s restaurant!”The children were referring to the McDonald’s 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 Kåñëa’s sumptuous food remnants prepared lovingly according to local tastes and offered with love to Lord Kåñëa, completely filling their bellies with kåñëa-prasäda food remnants, then they won’t be tempted to eat nonsense food that’s contaminated and can’t be offered to Kåñëa.

The room conversation with the Indian man from Chicago continued,

Indian man: “In Chicago, there was no one in the ärati* performance for the worship of the local Deities, so the worshiper put on a singers tape.”

20 Tulasé-kavaca

Guru Mahäräja replied, “REALLY? [Guru Mahäräja 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 Mahäräja was talking directly about HIS service..! Thus the instruction was crystal clear—singing is an integral DAILY part of worship of the Lord and as serving Çrématé Tulasé Devé 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-viläsa (9.161),

båhan-näradéye gaìgä-prasaìge

saàsära-päpa-vicchedi gaìgä-näma prakértitamtathä tulasyä bhaktiç ca hari-kérti-pravaktaré

“In the Närada Puräëa it is said: When one chants the name Gaìgä*, Gaìgä destroys all his sins. When one chants the names of Lord Hari*, Çrématé Tulasé Devé gives one the gift of devotional service.”

Thus one should not only minimize playing tapes in the residential areas, but more importantly—kaëöha-stha—memorizing and offering verbally chanting or singing personally what one has memorized IS important service that must not be neglected nor minimized.

Çréla Jéva Gosvämé writes in his Bhakti-sandarbha (Anuccheda 283, 11-15),

tad evaà tulasé-sevä ca sat-seväyäm antarbhävyä parama-bhagavat-priyatvät tasyäù.

“Because Çrématé Tulasé Devé is very dear to the Supreme Personality of Godhead, service to Her is included in the general category of service to the Supreme Lord.”

yathä agastya-saàhitäyäà gäruòa-saàhitäyäà ca –

viñëos trailokya-näthasya rämasya janakätmajäpriyä tathaiva tulasé sarva-lokaika-pävané

“In the Agastya-saàhitä and the Garuòa-saàhitä it is said: As Çrématé Sétä Devé is dear to Lord Räma, the master of the three worlds, so is Çrématé Tulasé Devé who purifies everyone.”

skände –

ratià badhnäti nänyatra tulasé-känanaà vinädeva-devo jagat-svämé kali-käle viçeñataù

nirékñitä narair yais tu tulasé-vana-väöikä

Tulasé-kavaca 21

ropitä yais tu vidhinä sampräptaà paramaà padam

“In the Skanda Puräëa 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 Çrématé Tulasé Devé’s forest. He is not attracted to any other place. They who properly plant a Çrématé Tulasé Devé’s tree form or gaze upon a Çrématé Tulasé Devé’s forest, go to the supreme abode of the Lord.”

skända eva tulasé-stave – “tulasé-näma-mätreëa préëäty asura-darpa-hä” iti.

“In the Skanda Puräëa, in the prayers to Çrématé Tulasé Devé, it is said: The Supreme Personality of Godhead, who destroys the demons’ pride, is pleased even just to hear the name ‘Tulasé’.”

TEXT 5

jananaI jaAnaunaI paAtau jaÎeÿ s$ak(lavaind"taA /naAr"AyaNAi‘ayaA paAd"AE s$avaARËÿM s$avaRr"iºaNAI // 5 //

janané jänuné pätu jaìghe sakala-vanditänäräyaëa-priyä pädau sarväìgaà sarva-rakñiëé

janané—mother (of the universe); januné—knees; pätu—may protect; jaìghe—lower part of legs, shanks; sakala—by all; vanditä—who is praised; näräyaëa-priyä—who is dear to Lord Näräyaëa; pädau—feet; sarva—all; aìgam—limbs; sarva—of everyone and everything; rakñiëé—protector.

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 Näräyaëa* protect my feet. May She who protects everyone and everything, protect all my limbs.

EDITOR’S NOTES

“May Janané protect my knees”:Both words jänu, “knee”, and janané, “mother”, are derived from the same root—jan, “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 Tulasé Upaniñad (4) as well as in Tulasé-stotra (1) of Çré Puëòaréka däsa*, a medieval Vaiñëava poet from South India, Çrématé Tulasé Devé is glorified as jagad-dhätré*, the mother of the universe. So here janané, “mother (of the universe)”, makes the third scriptural evidence noted so far—beyond any doubt, She is indeed “everyone’s mother of the universe”. Çrématé Tulasé Devé is not only everyone’s mother of the universe, but She is to be treated better than the local temple Deity or better than one has to regard one’s birth mother. Indeed, it is stated in the Hari-bhakti-viläsa (9.148-150),

22 Tulasé-kavaca

nävajïä jätu käryäsyä våkña-bhävän manéñibhiùyathä hi väsudevasya vaikuëöha-bhoga-vigrahaù

çälagräma-çilä-rüpaà sthävaraà bhuvi dåçyatetathä lakñmyaikam äpannä tulasé bhoga-vigrahä

aparaà sthävaraà rüpaà bhuvi loka-hitäya vaispåñöä dåñöä rakñitä ca mahä-pätaka-näçiné

“As they should not commit the offense of thinking Lord Väsudeva* is an ordinary person who happens to be enjoying in Vaikuëöha*, or the offense of thinking that the Çälagräma-Çilä* is an ordinary stone, so the wise should not commit the offense of thinking that Çrématé Tulasé Devé is an ordinary tree. Çrématé Tulasé Devé 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 Kåñëa’s 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 Çrématé Tulasé Devé’s service all over the world. On the one hand everyone’s Deities are served moderately according to capacity, and the Lord’s so beloved Çrématé Tulasé Devé gets nothing in comparison. Such ignorance must pain both the Lord as much as it pains the editor’s heart.

Both in 1971 in Sydney and also in Detroit in 1976, the editor’s guru prayed at one Deity installation he was conducting, “Now I’ve 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 Çrématé Tulasé Devé 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.

ärädhanänäà sarveñäà viñëor ärädhanaà paramtasmät parataraà devi tadéyänäà samarcanam

“O Devé, the most exalted system of worship is the worship of Lord Viñëu. Greater than that is the worship of tadéya, or anything belonging to Viñëu.” (Padma Puräëa)

atha tadéyänäà sevanam, tuläsyaù, yathä skände—

yä dåñöä nikhilägha-saìga-çamané spåñöä vapuù-pävané rogäëäm abhivanditä nirasané siktäntaka-träsinépratyäsatti-vidhäyiné bhagavataù kåñëasya saàropitä nyastä tac-caraëe vimukti-phaladä tasyai tulasyai namaù

Tulasé-kavaca 23

“Regarding service to things related to the Lord, service to Çrématé Tulasé Devé, it is stated in the Skanda Puräëa: Seeing Çrématé Tulasé Devé 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 Kåñëa. Offering Her to Kåñëa’s lotus feet bestows special liberation in the form of prema. I offer my respects to Çrématé Tulasé Devé.” (quoted in the Hari-bhakti-viläsa 9.104 and Bhakti-rasämåta-sindhu 1.2.203)

Here regarding Her “bestowing attachment of the mind to Lord Kåñëa”, it is stated,

båhan-näradéye gaìgä-prasaìge

saàsära-päpa-vicchedi gaìgä-näma prakértitamtathä tulasyä bhaktiç ca hari-kérti-pravaktaré

“In the Närada Puräëa it is said: When one chants the name Gaìgä, Gaìgä destroys all his sins. When one chants the names of Lord Hari, Çrématé Tulasé Devé gives one the gift of devotional service.” (Hari-bhakti-viläsa 9.161)

An ordinary mother is limited by energy, resources, karma details. “It is not what the parents (well-wishers) hope the child will become—it’s what the child is (pious or not by karma*).”

On the other hand, Çrématé Tulasé Devé is both bhakta-caitanya-käriëé, “the efficient cause of devotional service”, and sarva-saubhagya-vardhiné—everyone’s good fortune is expanded by Her (grace).

It is stated in the tulasé-snana-mantra:

oà govinda-vallabhaà devéà bhakta-caitanya-käriëémsnäpayämi jagad-dhätréà hari-bhakti-pradäyiném

“Now I am bathing the mother of the universe, the bestower of kåñëa-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-käriëé, and the fourth evidence for addressing Çrématé Tulasé Devé as jagad-dhätré.

cayanodbhava-duhkhaà ca yad hrdi tava vartatetat ksamasva jagan-mätaù våndä-devé namo ’stu te

“O mother of the universe, please forgive whatever misery exists in Your heart caused by the cutting of Your leaves. O Çrématé Våndä Devé, let me offer my obeisances unto You.” (Unknown source)

In the Padma Puräëa (Såñöi-khaëòa, 61.12) She is addressed as follows,

tulasy amåta-janmäsi sadä tvaà keçava-priye

24 Tulasé-kavaca

keçavärthaà cinomi tväà vara-dä bhava-çobhane

“O Çrématé Tulasé Devé, You are born from nectar and always dear to Lord Keçava*. Now, for the service of Kåñëa, I am picking Your leaves, O one who is shining brightly.”

mahä-prasäda-janané sarva-saubhägya-vardhinéädhi-vyädhi-hare nityaà tulasi tvaà namo ’stu te

“O Çrématé Tulasé Devé, I offer my repeated obeisances unto You, the mother of mahä-prasäda*. You increase everyone’s good fortune and remove all diseases and anxieties.” (Hari-bhakti-viläsa 9.102)

The editor’s guru states in the Nectar of Devotion, “In India all Hindus, even those not belonging to the Vaisnava* group, take special care of the Çrématé Tulasé Devé’s tree form. Even in great cities where it is very difficult to keep a Çrématé Tulasé Devé’s tree form, people are to be found very carefully keeping this plant. They water it and offer obeisances to it, because worship of the Çrématé Tulasé Devé’s tree form is very important in devotional service.” (NOD, page 100)

In the Skanda Puräëa there is another statement about Çrématé Tulasé Devé, as follows:

tathä ca tatraiva—

dåñtä spåñöä tathä dhyätä kértitä namitä stutäropitä sevitä nityaà püjitä tulasé çubhä

navadhä tulaséà devéà ye bhajanti dine dineyuga-koöi-sahasräëi te vasanti harer gåhe

“There is another statement—Çrématé Tulasé Devé 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 Çrématé Tulasé Devé’s tree form in the above-mentioned ways lives eternally in the Vaikuëöha world.” (quoted in the Bhakti-rasämåta-sindhu 1.2.204-205)

Sevitä nityam is often translated to mean “consumes”. The literal translation of sevitä 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 Çrématé Tulasé Devé daily in their residential areas, or those who travel away from their Çrématé Tulasé Devé, the least of the translations “consumes” is appropriate.

In this regard it is also stated in Bhaktivinoda Öhäkura’s* Jaiva-dharma (chapter 20), “Çrématé Tulasé Devé can be served in nine ways: to see Çrématé Tulasé Devé, to touch Çrématé

Tulasé-kavaca 25

Tulasé Devé, meditate on Çrématé Tulasé Devé, glorify Çrématé Tulasé Devé, bow down to Çrématé Tulasé Devé, hear Çrématé Tulasé Devé’s glorification, plant Çrématé Tulasé Devé, consume Çrématé Tulasé Devé, and worship Çrématé Tulasé Devé daily. All these services to Çrématé Tulasé Devé are ultimately meant for the Supreme Lord, for this reason Çrématé Tulasé Devé’s glories are endless.”

Serving Çrématé Tulasé Devé can make one a devotee without anyone’s 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 Çrématé Tulasé Devé 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 Çrématé Tulasé Devé to serve while she was gone.

“What’s this?” the girl asked.“It’s 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-gétä from him.

After that she went to the temple (a further rarity).After she went to the temple she was invited to take prasäda* in the cafe (another rarity).After she took prasäda she was invited to go upstairs to take darçana* of Çré Çré Gaura

Nitai (another rarity).And next to Çré Çré Gaura Nitai was growing Çrématé Tulasé Devé.She said to the devotees, “Oh, I’ve got a plant like that!”The devotees laughed, knowing that Çrématé Tulasé Devé made her a devotee from scratch,

no one preached nor cultivated Her at all.There must be many many such stories. In 1990’s 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 Kåñëa altar wherein he had a small sprouting of Çrématé Tulasé Devé.

“You are from Southeast Asia!! Where’s 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 Çrématé Tulasé Devé under the direction of their roommate, all their former bad habits, such as meat eating, drinking liquor, smoking would all be given up.

26 Tulasé-kavaca

In his Jaiva-dharma (chapter 6) Çréla Bhaktivinoda Öhäkura has kindly written, “In the scriptures it is said that cleaning the temple of Lord Hari*, offering a lamp to Çrématé Tulasé Devé, fasting on Ekädaçé*, 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 one’s 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 däsé in her article “Tulasé Devé, Beloved of Kåñëa” in Back to Godhead magazine (#27-1, 1993), when the editor’s guru came to Hawaii in 1971, he admired the lush Çrématé Tulasé Devé garden his disciples had in front of the entrance to the temple. Because these Çrématé Tulasé Devé’s 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. Çrématé Tulasé Devé’s 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 Çrématé Tulasé Devé—that 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, Çrématé Tulasé Devé kept growing, and the problem continued. When the devotees told their guru that people had to bend down when passing through the Çrématé Tulasé Devé archway on the way into the temple, he was delighted. He smiled, his eyes sparkled, and he said, “That’s good. It is good that they have to bow to Çrématé Tulasé Devé before entering Kåñëa’s temple.”

When the editor’s guru came for a later visit, he carefully entered Çrématé Tulasé Devé’s 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 Çrématé Tulasé Devé’s plant forms, he told his secretary, Çyämasundara, “Don’t step on her shadow.” In these ways he showed great respect for Çrématé Tulasé Devé. The next day, seeing the devotees leaping to try to avoid stepping on Her shadow, the editor’s guru laughingly replied, “Don’t live, don’t die.” (for the origin of this phrase see Appendix 1).

In 1976 in response to Vidya Devé däsé’s question if one could use scissors to cut Çrématé Tulasé Devé’s 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 maïjarés*..?” Guru Mahäräja wrote back, “Use common sense and if you have none then consult with others.”

Çrématé Tulasé Devé has no material body, avåkña-våkña-rüpäsi, She has both tree and non-tree forms (Tulasé Upaniñad 3).

If one is prepared to surrender to Her—become Her “child” servant and employ whatever is needed to set up one’s infrastructure to serve Her in one’s 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 Kumära däsa told the editor in 2008-2009 while visiting the United Kingdom, “One simply has to work for Her—50% perspiration and 50% take shelter, if one is not prepared to do that (for the Universal Mother) it’ll 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.

Tulasé-kavaca 27

The Hari-bhakti-viläsa (9.103) proclaims,

çriyaà dehi yaço dehi kértim äyus tathä sukham balaà puñöià tathä dharmaà tulasi tvaà praséda me

“Bestow prosperity, bestow fame, glory, long life, happiness, strength, nourishment and religiosity; O Çrématé Tulasé Devé, bestow your grace unto me.”

The editor opines that as Çrématé Tulasé Devé’s service can bestow upon the worshiper all of the above mentioned benefits and, in addition to the above, fulfillment of all desires (as per Tulasé-kavaca 18, kim atra bahunoktena çåëu sainyeça tattvataù yaà yaà kämam abhidhyäyet taà taà präpnoty asaàçayam, “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 Çrématé Tulasé Devé, Janané, 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 anupräsa*, a poetic embellishment similar to alliteration in English poetry, where the first syllable is repeated as is done here with syllable “ja”: janané januné.

“May Sakala-vanditä protect my lower part of legs”:Shank is the lower part of a person’s leg. Specifically, the part of the leg from the knee to

the ankle.The word for shank in Sanskrit is jaìghä, literally “that which moves” (see Appendix 1).All (sakala) beings which are born and which move, whether divine or demoniac,

worship Çrématé Tulasé Devé so She is called Sakala-vanditä.Here the devotee prays that may Çrématé Tulasé Devé, Sakala-vanditä, 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 Näräyaëa-priyä protect my feet”:As described in the Brahma-vaivarta Puräëa, Prakåti Khaëòa, Çrématé Tulasé Devé received

a boon from Lord Hari that She will never leave His association. Çrématé Tulasé Devé always adorns the lotus feet of Lord Näräyaëa and She is called Näräyaëa-priyä. In Puëòaréka’s Tulasé-stotra (13) She is referred to as Acalä which refers to Her extreme chastity, She never leaves the lotus feet of Her husband, Her Lord, even though calä, She travels to purify the universe.

Here the devotee prays that may Çrématé Tulasé Devé, Näräyaëa-priyä, one who is dear to Lord Näräyaëa and adorns His lotus feet, protect his feet.

28 Tulasé-kavaca

“May Sarva-rakñiëé protect all my limbs”:Here the devotee prays that may Çrématé Tulasé Devé, Sarva-rakñiëé, one who protects

everyone and everything, protect every one (sarva) of my limbs (aìga). Çré Puëòaréka däsa’s* Tulasé-stotra (3 and 5) says She is protecting all living entities of this world.

TEXT 6

s$aÆÿqe% ivaSamae äu"gAeR Bayae vaAde" mah"Ah"vae /inatyaM iã"s$anDyayaAe: paAtau taulas$aI s$avaRta: s$ad"A // 6 //

saìkaöe viñame durge bhaye väde mahähavenityaà dvi-sandhyayoù pätu tulasé sarvataù sadä

saìkaöe—in danger; viñame—in distress; durge—in difficulty; bhaye—in fear; väde—in quarrel; mahä—in great; ähave—battle; nityam—invariably; dvi—in the two; sandhyayoù—twilights; pätu—may protect; tulasé—Çrématé Tulasé Devé; sarvataù—in all respects; sadä—always.

In danger, in distress, in difficulty, in fear, in quarrel, in great battle, during dawn and dusk may Çrématé Tulasé Devé invariably protect me at all times and in all respects.

EDITOR’S NOTESIn the texts prior to this the devotee has prayed to receive protection for his entire body.

Now the question is being addressed—when and in what circumstances may She protect the devotee.

Here the word sadä 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*.

@Ta P(la™auita:atha phala-çrutiù

Now begins the description of results obtained by chanting this kavaca

TEXT 7

wtaIdM" par"maM gAu÷M taulasyaA: k(vacaAma{tama, /matyaARnaAmama{taATaARya BaItaAnaAmaBayaAya ca // 7 //

itédaà paramaà guhyaà tulasyäù kavacämåtammartyänäm amåtärthäya bhétänäm abhayäya ca

iti—thus; idam—this; paramam—supreme; guhyam—secret; tulasyäù—of Çrématé Tulasé Devé; kavaca—armor; amåtam—which is like nectar; martyänäm—of mortals; amåta—immortality; arthäya—for the sake of; bhétänäm—of fearful; abhayäya—for fearlessness; ca—and.

Tulasé-kavaca 29

Thus ends this very secret armor of Çrématé Tulasé Devé which is like nectar. It gives immortality to mortals and fearlessness to those in fear.

EDITOR’S NOTESThe 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 Person’s state of mind or motivation Results achieved7 Ordinary mortals Immortality7 Fearful Fearlessness8 Liberation seekers Liberation8 Absorbed in meditation Results of d hyäna-yoga *8 Seeker of authority over others Power to control others8 Followers of the Vedas Knowledge9 Poor Wealth9 Sinner Extinction of sins9 Hungry Food9 Seeker of the heavenly planets Heaven10 Desirous of possessing animals Benefits his animals10 Desirous of a son Son10 Deprived of kingdom Kingdom10 Bereft of peace Peace11 Devotees of Lord Viñëu viñëu-bhakti*—devotion

11 Ordinary householdersSuccess in religion, economic development, and sense gratification

These texts tell us that no matter what one’s motivations or condition of mind may be, Çrématé Tulasé Devé fulfills all one’s desires.

For the comfort of conditioned souls always in anxiety, if they take shelter of Her lotus feet—She will give shelter to one and all.

Çré Puëòaréka däsa* in his Tulasé-stotra (4) also refers to Her as giving hope to the hopeless souls and in Text 10 of this Tulasé-kavaca it is similarly expressed.

And it is confirmed here in a similar way by this third evidence that She does so—the readers would be wise to take note to apply the above-mentioned points constructively in their lives very quickly.

TEXT 8

maAeºaAya ca maumauºaUNAAM DyaAiyanaAM DyaAnayaAegAk{(ta, /vazAAya vazyak(AmanaAM ivaâAyaE vaed"vaAid"naAma, // 8 //

mokñäya ca mumukñüëäà dhyäyinäà dhyäna-yoga-kåtvaçäya vaçya-kämanäà vidyäyai veda-vädinäm

30 Tulasé-kavaca

mokñäya—for liberation; ca—and; mumukñüëäm—of those who want liberation; dhyäyinäm—of those who are absorbed in meditation; dhyäna-yoga-kåt—who gives the result of dhyäna-yoga; vaçäya—for authority; vaçya—power over others; kämanäm—of those who desire; vidyäyai—for knowledge; veda-vädinäm—of the followers of Vedas.

This protective hymn bestows liberation unto those seeking it, the results of dhyäna-yoga* to those absorbed in meditation, authority to those who want to have power over others, and knowledge to the followers of Vedas.

EDITOR’S NOTESIn Tulasé Upaniñad She is glorified as amåtatva-pradäyiné and in Çré Puëòaréka däsa’s

Tulasé-stotra (2) as mokña-pradä.This çloka* 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 time—inclusive of Çrématé Sarasvaté Devé*, the goddess of knowledge, as well as her lord, Brahmä*—so all beings can certainly take shelter of Her.

It is also stated in the Garuòa Puräëa Saroddhära (10.20),

iti samprärthayitvägnià citäà tatraiva kärayetçrékhaëòa-tulasé-käñöhaiù paläçäçvattha-därubhiù

“Having thus prayed to the fire, he (the son of the departed) should make there a funeral pyre with sandal wood, Çrématé Tulasé Devé’s wood, and the wood of Paläça* and Açvattha*.”

One may ask, “What will be the destination of my relative who is burnt with Çrématé Tulasé Devé’s wood?”

The simple answer is wherever the living entity is destined to go by Çrématé Tulasé Devé’s grace that destination will certainly be better than the circumstances where they were previously.

It is stated in Text 9 that Çrématé Tulasé Devé 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 Puëòaréka däsa’s Tulasé-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 vaçäya vaçya-kämanäm 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 vidyäyai veda-vädinäm it is stated in the Hitopadeça (Maìgaläcäraëa 6),

vidyä dadäti vinayaà vinayäd yäti pätratäm

Tulasé-kavaca 31

pätratväd dhanam äpnoti dhanäd dharmaà tataù 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

‰"ivaNAAya d"ir"‰"ANAAM paAipanaAM paApazAAntayae /@ªaAya ºauiDataAnaAM ca svagAARya svagARimacC$taAma, // 9 //

draviëäya daridräëäà päpinäà päpa-çäntayeannäya kñudhitänäà ca svargäya svargam icchatäm

draviëäya—for wealth; daridräëäm—of poverty-stricken; päpinäm—of sinners; päpa—of the sins; çäntaye—for extinction; annäya—for food; kñudhitänäm—of those who are hungry; ca—and; svargäya—for the passage to the heavenly planets; svargam—(to go) to heaven; icchatäm—of those who desire.

This armor of Çrématé Tulasé Devé 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.

EDITOR’S NOTES

“Wealth to the poor”:Regardless of how much or little wealth one has in one’s possession mostly no one has

any objection to having a little more—indeed in Çré Puëòaréka’s Tulasé-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 Viñëu-Tattva* Deity at one’s home still one should have Çrématé Tulasé Devé to worship. One would be quite foolish not to worship Her daily.

It is also stated in this regard in the Hari-bhakti-viläsa (9.144),

däridrya-duùkha-rogärti- päpäni su-bahüny apitulasé harato kñipraà rogän iva harétaké

“As the harétaké* cures diseases, so Çrématé Tulasé Devé quickly removes poverty, suffering, disease, and sin.”

“The extinction of sins of the sinful”:Päpinäà päpa-çäntaye means that sometimes vastly sinful men in police lockup have to be

put on suicide watch to protect them from killing themselves—the inmates are so depressed by their sinfulness. And according to Çré Puëòaréka däsa in his Tulasé-stotra (4) all men can be pacified and free from guilt by serving Her.

32 Tulasé-kavaca

“Food for the hungry”:Most desirable—especially for the desperate starving ones, yet our guru* instructed us all

that saintly souls should give out prasäda* 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 desirable—those 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

pazAvyaM pazAuk(AmaAnaAM pau‡adM" pau‡ak(AiÉÿNAAma, /r"AjyaAya ”aí"r"AjyaAnaAmazAAntaAnaAM ca zAAntayae // 10 //

paçavyaà paçu-kämänäà putra-daà putra-käìkñiëämräjyäya bhrañöa-räjyänäm açäntänäà ca çäntaye

paçavyam—beneficial for animals; paçu—of (possessing) animals; kämänäm—of those who are desirous; putra—of sons; dam—giver; putra—sons; käìkñiëäm—of those who want; räjyäya—for kingdom; bhrañöa—of those who are deprived; räjyänäm—of kingdom; açäntänäm—of those who are bereft of peace; ca—and; çäntaye—for 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.

EDITOR’S NOTES

“Beneficial for animals”:The meaning of paçavya may be “that which is fit for paçu” or “beneficial to paçu” (see

derivation details in Appendix 1). This means that this kavaca* of Çrématé Tulasé Devé ensures that the animals of the vaiçyas* who possess animals are also benefited.

Depending on the region and climatic conditions the vaiçyas 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 society’s 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 birth—now-a-days.

Tulasé-kavaca 33

The Garuòa Puräëa Säroddhära (9.8-9) says,

tulasé-maïjaré-yukto yas tu präëän vimuïcatiyamas taà nekñituà çakto yuktaà päpa-çatair api

tasyä dalaà mukhe kåtvä tila-darbhäsane måtaùnaro viñëu-puraà yäti putra-héno ’py asaàçayaù

“The demigod in charge of those that are dying, Lord Yamaräja* is not able to see him who gives up his life while touching a Çrématé Tulasé Devé’s maïjaré*, though he have hundreds of sins. The man who dies with Her leaf in his mouth, upon a seat of sesame and darbha* (kuça*) grass, goes to the city of Lord Viñëu*, unfailingly, though he have no son.”

Thus circumstantially householders who didn’t have male heirs need not be depressed about it.

Simply worship Çrématé Tulasé Devé anyway. She’ll take care of the liberation for Her servants—even if they have no son! This part of the verse is NOT meant for the unmarried renunciates, unless one takes good qualities as one’s “son”. Indeed, Cäëakya Paëòita* states in his Cäëakya-néti-darpaëa (12.11),

satyaà mätä pitä jïänaà dharmo bhrätä dayä sakhäçäntiù patné kñamä putraù ñaò ete mama bändhaväù

“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 Cäëakya says “forgiveness is my son”, and thus a devotee of the Lord, even though he may be on the path of renunciation, may serve Çrématé Tulasé Devé and pray to attain this kind of “son”.

TEXT 11

BaftyaTa< ivaSNAuBa·(AnaAM ivaSNAAE s$avaARntar"Atmaina /jaApyaM i‡avagARis$aÜ"YaTa< gA{h"sTaena ivazAeSata: // 11 //

bhakty-arthaà viñëu-bhaktänäà viñëau sarväntar-ätmanijäpyaà tri-varga-siddhy-arthaà gåha-sthena viçeñataù

bhakti—devotion; artham—for the sake of; viñëu-bhaktänäm—of the devotees of Lord Viñëu; viñëau—to Lord Viñëu; sarva—of all; antaù—within; ätmani—to the soul; jäpyam—to be chanted; tri-varga—in the three goals of human life (dharma*, artha*, käma*); siddhi—perfection; artham—for the sake of; gåha—at home; sthena—by those staying; viçeñataù—especially.

34 Tulasé-kavaca

This protective hymn should be particularly chanted for developing the devotion to the soul of everything, Lord Viñëu*, by His devotees; and by householders for attaining success in religion, economic development, and sense gratification.

EDITOR’S NOTESÇréla Prabodhänanda Sarasvaté* in his Çré Våndävana-mahimämåta (5.58) says:

kaivalyädy-akhilärtha-thutkåti-kåtaù kecin mahä-buddhayo yogéndräù khaga-rüpatäm upagatä nandanti yac-chäkhiñusamyak prasphuritaiç ca yukti-nivahaiù sarvärtha-tat-sädhanä- tyantoccheda-kåd uccakaiù kalakaläs täà naumi våndäöavém

“Let me glorify Våndävana where, spitting on impersonal liberation and all material goals, certain very intelligent yogés* 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-candrämåta,

tåëäd api ca nécatä sahaja-saumya-mugdhäkåtiù sudhä-madhura-bhäñitä viñaya-gandha-thüthüt-kåtiùhari-praëaya-vihvalä kim api dhér anälambitä bhavanti kila sad-guëä jagati gaura-bhäjäm amé

“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 one’s existence, yet the followers of Çré Caitanya Mahäprabhu* consider that attainment of these four items should not get in the way of pursuing the topmost necessity—the fifth item—love of Godhead. Serving Çrématé Tulasé Devé can help one get all five of these goals of human life.

If one questions how often should one chant the Tulasé-kavaca underneath one’s Çrématé Tulasé Devé? Nityadä—daily.

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 one’s püjä* room) as long as one does it daily as Çrématé Tulasé Devé is situated everywhere as proven by:

avåkña-våkña-rüpäsi våkñatvaà me vinäçayatulasy atula-rüpäsi tulä-koöi-nibhe ’jare

Tulasé-kavaca 35

“O Çrématé Tulasé Devé, 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.” (Tulasé Upaniñad 3)

trailokya-vyäpiné gaìgä yathä çastreñu géyatetathaiva tulasé devé dåçyate sa-caräcare

“Indeed, just as Gangä* 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).” (Tulasé-stava, Padma Puräëa 1.61.28)

TEXT 12

oântaM caNx"ik(r"NAmaupasTaAya k{(taAÃaila: /taulas$aIk(Ananae itaï"ªaAs$aInaAe vaA japaeid"d"ma, // 12 //

udyantaà caëòa-kiraëam upasthäya kåtäïjaliùtulasé-känane tiñöhann äséno vä japed idam

udyantam caëòa-kiraëam—to the early morning sun’s rays; upasthäya—facing or exposing oneself; kåta-aïjaliù—prayerfully folding one’s hands; tulasé—of Çrématé Tulasé Devé; känane—in the forest; tiñöhan—while standing; äsénaù—sitting; vä—or; japet—should chant; idam—this (protective hymn).

Prayerfully folding one’s 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 Çrématé Tulasé Devé.

EDITOR’S NOTESThe 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 PersonPlace of chanting the

kavacaResults achieved

12, 13

Anyone who chants the kavaca daily with folded hands and facing the rising sun

Sitting or standing in the forest of Çrématé Tulasé Devé

All one’s desires fulfilled Nearness to Lord Çiva* Pleases Lord Çiva 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 Tulasé-kavaca

15

Barren woman whose body is cleansed with kuça* and chanting of the kavaca by a worshipper of the kavaca

(not mentioned)She will beget a charming child within one year

16One who wants to control the king

Under an Açvattha* tree

Receives favors from the king or controls the king

16One who wants to be beautiful

Facing fire Attains beauty

16 One who is a student Under a Paläça* tree Acquires knowledge

16One who wants to attain effulgence (good health)

Facing the sun Achieves good health

17One who desires a beautiful wife

Temple of Durgä* Get a beautiful wife

17One who wants to destroy his enemy

Temple of Çiva Destroys the enemy

17One who wants wealth and good fortune

Temple of Lord Viñëu*Gains wealth and good fortune

17 Barren woman In a park Attains a child

Here kåtäïjali means “one whose palms are folded or cupped”. Çré Puëòaréka* in his Tulasé-stotra (6) uses the word baddhäïjali with the same meaning:

namas tulasy atitaräà yasyai baddhäïjalià kalau

“Incessant obeisances to You, O Çrématé Tulasé Devé, to whom people offer prayers with folded hands in the age of Kali*.”

Baddhäïjali or kåtäïjali refers to “grateful palms”. If one is grateful that Çrématé Tulasé Devé has improved one’s 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 baddhäïjalim.

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 Çrématé Tulasé Devé with folded palms chant this kavaca” etc.

TEXT 13

s$avaARna, k(AmaAnavaA«aAeita taTaEva mama s$aiªaiDama, /mama i‘ayak(rM" inatyaM h"ir"Bai·(ivavaDaRnama, // 13 //

sarvän kämän aväpnoti tathaiva mama sannidhimmama priya-karaà nityaà hari-bhakti-vivardhanam

Tulasé-kavaca 37

sarvän—all; kämän—that is desired; aväpnoti—attains; tathä—and also; eva—certainly; mama—my; sannidhim—vicinity; mama—my; priya—pleasure; karam—giving; nityam—always; hari—to Lord Hari; bhakti—of devotion; vivardhanam—growth.

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.

EDITOR’S NOTESHere tathaiva mama sannidhim, “one achieves nearness to me” is noteworthy. Sometimes Vaiñëavas* of different communities make a distinction between worshipers of

Lord Çiva*, Lord Çiva, and Lord Näräyaëa* (Viñëu-Tattva*). Yet in North India (especially Våndavana*) the Vaiñëavas offer all respect to Lord Çiva as

vaiñëavänäà yathä çambhuù (Çrémad-Bhägavatam 12.13.16). According to Çrémad-Bhägavatam’s statement—Lord Çiva is the greatest Vaiñëava.

Many Vaiñëavas (especially the North-Indian Vaiñëavas) will without reservation worship Lord Çiva’s Viñëu-Tattva instructions to the Pracetas in Rudra-gétä SB 4.24.33-68. Noteworthy is Lord Narayana’s acceptance—not only acceptance, but also what an advertisement (SB 4.30.10)!—of Lord Çiva’s prayers in the Rudra-gétä (SB 4.24.33-68, with the benefits of its chanting described in 69-72).

Noteworthy is SB 12.10.3-38 wherein Çré Märkaëòeya Åñi* got darçana* of Lord Çiva and goddess Umä*, 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 Gauòéya* Vaiñëava varya* Çréla Sanätana Gosvämé* also liked to do his vraja-bhajana* near Lord Çiva’s temples where He could be near the Lord.

In spite of the Vaiñëavas’ willingness to accept Lord Çambhu’s devotional instructions, the tantric* practices employed by the çaktas* are not compatible with Vaiñëava teachings and thus they don’t follow them.

Yet in Vraja*, Lord Gopeçvara Mahädeva is worshiped as he is in charge of the ahaìkära* that binds conditioned souls to the bodily concept of life. Thus the vraja-väsés* worship Lord Gopeçvara Mahädeva, begging His Lordship’s mercy that he may destroy the bodily concept of life. Thus devotees of the Lord in male bodies pray to Lord Gopeçvara Mahädeva to destroy their material mundane identification with their “material maleness”, so they may (after death) attain the spiritual body of a gopé* or female maidservant of Çré Çré Rädhä-Kåñëa. 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 Çré Çré Kåñëa Balaräma by Lord Gopeçvara Mahädeva’s grace. The historical narration given by His Grace Satyaräjä däsa in his book Vaishnavi of the vraja-väsé young girl in the 19th century, Çrématé devé, who became a cowherd boy, is noteworthy in this context.

Such souls who have felt their devotional lives blessed by Lord Gopeçvara Mahädeva will fast on the (optional) fast day of Mahä Çiva-rätri*.

In the same way it is hoped that the Vaiñëavas will take great pleasure in Lord Çiva’s instructions here in this Tulasé-kavaca.

38 Tulasé-kavaca

TEXTS 14-15

yaA syaAnma{ta‘ajaA naAr"I tasyaA @ËMÿ ‘amaAjaRyaeta, /s$aA pau‡aM laBatae d"IGaRjaIivanaM caApyar"AeigANAma, // 14 //vanDyaAyaA maAjaRyaed"ËMÿ ku(zAEmaRn‡aeNA s$aADak(: /s$aA'ipa s$aMvats$ar"Ad"eva gABa< DaÔae manaAeh"r"ma, // 15 //

yä syän måta-prajä näré tasyä aìgaà pramärjayetsä putraà labhate dérgha- jévinaà cäpy arogiëam

vandhyäyä märjayed aìgaà kuçair mantreëa sädhakaùsä ’pi saàvatsarädeva garbhaà dhatte mano-haram

yä—who; syät—is; måta—dead; prajä—whose progeny; näré—a woman; tasyäù—her; aìgam—body; pramärjayet—should clean; sä—she; putram—a son; labhate—obtains; dérgha—long; jévinam—who has life; ca—and; api—also; arogiëam—healthy; vandhyäyäù—of a barren woman; märjayet—should clean; aìgam—the body; kuçaiù—by kuça grass; mantreëa—by (chanting) the mantra; sädhakaù—a worshiper; sä—She, Çrématé Tulasé Devé; api—also; saàvatsarät—within one year; eva—certainly; garbham—a child; dhatte—gives; manaù-haram—charming.

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 kuça* grass, and then she will beget a charming child (which will steal her mind) within one year.

EDITOR’S NOTESWomen who have difficulty with child bearing are of two types:1. måta-prajä näré—a woman is able to conceive however her children die before or after

birth. For such a lady chanting of the kavaca* is recommended.2. vandhyä—a barren woman who can never conceive. For such a woman chanting

kavaca along with purification rites by kuça grass is recommended.The word vandhyä is derived from bandh which means “stopped, closed”.According to one karma-käëòa* Brähmaëa* from Kerala State the body can be purified

internally or externally by the kuça grass: Externally, you touch the kuça grass to the dvadaça-aìga (the twelve limbs of the

body) and chant any mantra which you are given by your guru (in our case this Tulasé-kavaca).

Internally, you take a glass of water, dip kuça grass and Çrématé Tulasé Devé’s leaves into it, and touching the kuça grass you chant your mantra, then drink the water.

Tulasé-kavaca 39

These two çlokas* and part of Text 10 are not for renunciates! For the householder community it was already stated in Text 10 putra-daà putra-käìkñiëäm, “for those who desire sons, the chanting of this kavaca will give a son”. Çrématé Tulasé Devé obviously has a desire to help the very severe problems householders have regarding conceiving children. Male children were referred to in Text 10, this çloka further clarifies that She is willing to help householder ladies who have trouble conceiving both male and female children.

Although garbhaà 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 public’s benefits. Whoever has any further comments to share with the public, regarding this or any such verses, is requested to contact the editor.

The Garuòa Puräëa (2.2.21-24) provides more glories of both Çrématé Tulasé Devé and kuça grass:

darbha-müle sthito brahmä madhye devo janärdanaù darbhägre çaìkaraà vidyät trayo deväù kuçe småtäù

“Lord Brahmä* resides in the root of kuça grass, Lord Janärdana* in the middle, and Lord Çaìkara* at its tips. These three demigods are known to be residing in the kuça grass.”

viprä manträù kuçä vahnis tulasé ca khageçvaranaite nirmälyatäà yänti kriyamäëäù punaù punaù

“O Lord of the birds (Garuòa*)! Although used again and again, Brähmaëas, mantras, kuçä grass, fire, and Çrématé Tulasé Devé do not become unfit (for being offered or used).”

tulasé brähmaëä gävo viñëur ekädaçé khaga païca pravahaëänye bhaväbdhau majjatäà nåëäm

“O Garuòa, worshiping Çrématé Tulasé Devé, serving the Brähmaëa devotees of the Lord, protecting and serving the cow, worshiping Lord Viñëu, and observing Ekädaçé* are the five boats for men who are drowning in the ocean of repeated birth and death.”

viñëur ekädaçé gétä tulasé vipra-dhenavaù asäre durga-saàsäre ñaö-padé mukti-däyiné

“Lord Viñëu, Ekädaçé, Gétä (“that which that which is sung” or any devotional Vedic scriptural utterances glorifying the Viñëu-Tattva Lord, such as Çrémad-Bhägavatam, the

40 Tulasé-kavaca

Bhagavad-gétä, devotional songs from the previous teachers), Çrématé Tulasé Devé, devotees, and cows—these six are the means of attaining liberation from this worthless cycle of birth and death. They are known as ñaöpadé or six-steps.”

Also in the Garuòa Puräëa Saroddhära (8.26) it is stated,

ekädaçé-vrataà gétä gaìgämbu-tulasé-dalamviñëoù pädämbu-nämäni maraëe mukti-däni ca

“Ekädaçé, Gétä (any Vedic devotional utterance), the water of Gaìgä*, the leaves of Çrématé Tulasé Devé, the water from the lotus feet of Lord Viñëu and His holy names—all these are givers of liberation at the time of death.”

So by these quotes either five boats for liberation (païca pravahaëa) 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 one’s life to exponentially increase all these actively in all one’s activities, that is the work of a devoted saintly person. Çré Gauranga* asks us all in His Çikñäñöaka, verse 3, kirtanéyaù sadä hariù, “one should always glorify Hari*”.

Lord Gauranga who in Mäyäpura* appeared on the land of a raised Çrématé Tulasé Devé’s forest also mentions in the Caitanya-Bhägavata (Antya-khaëòa, 8.156),

prabhu bale,—“ämi tulasére nä dekhilebhäla nähi väsoì yena matsya vine jale”

“The Lord then said, ‘If I don’t see Çrématé Tulasé Devé, 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 Çrématé Tulasé Devé’s plant forms growing there automatically, so they founded the village of Tolai, situated practically on the equator (very hot place 35°C—all around the year) understanding it to be sacred ground.

TEXT 16

@ìtTae r"AjavazyaATaI= japaed"¢ae: s$auè&paBaAk,( /palaAzAmaUlae ivaâATaI= taejaAe'TyaARiBamauKaAe r"vae: // 16 //

açvatthe räja-vaçyärthé japed agneù surüpa-bhäkpaläça-müle vidyärthé tejo-’rthy äbhimukho raveù

açvatthe—in (the shade of) an Açvattha tree (also known as Pippala); räja—a king; vaçya—power to control; arthé—one who desires; japet—should chant; agneù—(while facing) the fire; su-rüpa—beauty; bhäk—who seeks; paläça-müle—at the roots of a Paläça tree; vidyä—for knowledge; arthé—who aspires; tejaù—for effulgence (due to good health); arthé—who aspires; abhimukhaù—while facing; raveù—the sun.

Tulasé-kavaca 41

One should chant this hymn under an Açvattha* tree for controlling a king, facing the fire for attaining beauty, at the base of a Paläça* tree for acquiring knowledge, and facing the sun for achieving good health.

EDITOR’S NOTES

Chanting under açvattha tree to control a king and gain his favors:Here the word räja-vaçyärthé means “desirous of subduing a king”. A king should be

subdued if : He is one’s enemy or One wants to gain favors from him.

See the derivation of the word vaçya in Appendix 1.Lord Hari* who is the adhipati - devatä * of Açvattha (for this and other details about the

tree see Appendix 2) is the parameçvara, the Supreme controller. So it is said that one who desires to control the king should chant this kavaca* under an Açvattha tree to gain control. In the Garuòa Puräëa Saroddhära (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, Paläça, Açvattha, and Çrématé Tulasé Devé—to push the departed to a higher destination after death.

Chanting in front of fire to gain beauty:Surüpa-bhäj means “one who desires to possess (bhäj) beauty (su-rüpa)”. 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 Paläça tree to gain knowledge:Paläça tree (see Appendix 2 for details) represents Lord Brahmä* whose wife Goddess

Sarasvaté* is in charge of learning. And Paläça wood is associated with student life when a student lives under the tutelage of his guru* in an äçrama*. So it is said that one who desires to gain knowledge must chant this kavaca under a Paläça tree.

tad-vijïänärthaà sa gurum eväbhigacchet samit-päëiù çrotriyaà brahma-niñöham

“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.” (Muëòaka Upaniñad 1.2.12)

Herein, samit-päëiù refers specifically to the students who carried Paläça wood collected lovingly from the forest for use in the guru’s äçrama yajïa* fire sacrifices or for cooking etc. Paläça was a very common wood tree found in the forests.

Chanting facing the sun for attaining good health:According to Äyurveda* çästra* (Suçruta Saàhitä 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 Tulasé-kavaca

In the Mahäbhärata we read that when Sämba*, the son of Lord Kåñëa, was cursed by Durväsä Muni * to contract leprosy he approached his father and Lord Kåñëa advised Sämba to worship the sun-god Sürya, the presiding deity of health, as only he could save him.

The famous verse from the Skanda Puräëa which is recited by many goes like this:

ärogyaà bhäskaräd icched dhanam icched hutäsanätéçänäd jïänam anvicched mokñam icched janärdanät

“One must seek health from Bhäskara, the sun, wealth from Agni, knowledge from Éçäna*, and liberation from Lord Janärdana*.”

One might ask, ”If one approaches Lord Çiva for knowledge, then why approach Lord Brahmä (Paläça)?” The answer is that Lord Brahmä’s wife Goddess Sarasvaté is worshipped for knowledge in general and Éçäna for the six vedäìgas*—for example, Päëini worshipped Çiva 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

k(nyaATaI= caiNx"k(AgAehe" zA‡auh"tyaE gA{he" mama /™aIk(AmaAe ivaSNAugAehe" ca oâAnae ñIvazAA Bavaeta, // 17 //

kanyärthé caëòikä-gehe çatru-hatyai gåhe mamaçré-kämo viñëu-gehe ca udyäne stré-vaçä bhavet

kanyä—for a beautiful wife; arthé—aspiring; caëòikä—of Goddess Caëòikä; gehe—in a temple; çatru—of an enemy; hatyai—for killing; gåhe—in a temple; mama—of myself (Lord Çiva); çré—of riches; kämaù—who is desirous; viñëu-gehe—in Lord Viñëu’s temple; ca—and; udyäne—in a garden or park; stré—a woman; vaçä—who is barren; bhavet—should (chant).

This hymn should be chanted in a temple of Goddess Caëòikä* for getting a beautiful girl in marriage, in my temple for killing an enemy, by those desirous of riches in Lord Viñëu’s* temple, and in a garden or a park by a barren woman.

EDITOR’S NOTES

Chanting in the temple of Goddess Durgä* to get a beautiful wife:The editor’s guru says in his purport to Çrémad-Bhägavatam (6.5.90): “If one wants a

beautiful wife, he is advised to worship Umä*, or Goddess Durgä.”According to quotes received by the editors from the Märkaëòeya Puräëa supports the

comments of the editor’s guru:

patnéà manoramäà dehi manovåttänusäriëém

Tulasé-kavaca 43

tärinéà durga-saàsara- sägarasya kulodbhaväm

“O Durgä! 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 Çréla Bhaktivinoda Öhäkura in his epic writings mentions the married life as a “safe äçrama*”. 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 can’t find such, it is better to get married to the Supreme Lord.

As Çréla Bhaktivinoda Öhäkura quotes in his Çaraëägati (Ätma-nivedana section, bhajana 8),

ämi to’ tomära, tumi to’ ämära,ki käja 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 patnéà manoramäà

dehi.Çrémad-Bhägavatam and the Bhagavad-gétä both state that for some the object of the

senses are stumbling blocks,

nünaà pramattaù kurute vikarma yad indriya-prétaya äpåëotina sädhu manye yata ätmano ’yam asann api kleçada äsa dehaù

“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)

puàsaù striyä mithuné-bhävam etaà tayor mitho hådaya-granthim ähuùato gåha-kñetra-sutäpta-vittair janasya moho ’yam ahaà 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 life’s illusions and thinks in terms of ‘I’ and ‘mine’." (SB 5.5.8)

44 Tulasé-kavaca

indriyasyendriyasyärthe räga-dveñau vyavasthitautayor na vaçam ägacchet 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.

gåheñv äviçatäà cäpi puàsäà kuçala-karmaëämmad-värtä-yäta-yämänäà na bandhäya gåhä matäù

“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 Mahäräja* states in SB 8.22.9,

kim ätmanänena jahäti yo ’ntataù kià riktha-häraiù svajanäkhya-dasyubhiùkià jäyayä saàsåti-hetu-bhütayä martyasya gehaiù kim ihäyuño vyayaù

“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 one’s 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 one’s lifetime.”

It’s 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 Çréla Bilvamaìgala Öhäkura* says,

etat tväm aham arthayämi satataà re citta cintätura kleçaà mä vaha caïcaleñu viñayeñv ägära-därädiñugäyantaà yamunä-taöa-druma-tale nélämbuda-çyämalam gopälaà vanamälinaà kavalanaà nandätmajaà cintaya

“O anxious mind, I’m always asking you this—don’t give in to worry about the fleeting affairs of home, wife, and so on. Beneath a tree on the bank of the Yamunä* is a cowherd boy, bluish like dark rainclouds, garlanded with forest flowers, singing while He eats. Think about that son of Nanda*.” (Bilvamaìgala-stava 2.17)

Tulasé-kavaca 45

pratiñöhäçä dhåñöä çvapaca-ramaëé me hådi naöet kathaà sädhu-premä spåçati çucir etan nanu manaùsadä tvaà sevasva prabhu-dayita-sämantam atulaà yathä täà niñkäsya tvaritam iha taà veñayati saù

“As long as the impudent untouchable woman of the desire for fame dances in my heart, why should pure love for Rädhä-Kåñëa 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.” (Çréla Raghunätha däsa Gosvämé, Çré Manaù-çikñä 7)

léläyatäbhyäà rasa-çétaläbhyäà néläruëäbhyäà nayanämbujäbhyämälokayed adbhuta-vibhramäbhyäà käle kadä käruëikaù kiçoraù

“When will the time come when that merciful boy, Kåñëa, 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?” (Çré Kåñëa-karëämåta 1.45)

Mädhavadäsa Jagannäthé states in his Gopäladäsa-sarvälagé (8.4),

jaba laga ihi tani täpa na vyäpai, taba laga kari hari-sevä jaba gåha jalai küpa çani séïcai, udima husé nahéà kevä

“Serve Hari (now), as long as this body isn’t 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 kanyä 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 kanyä as “a teenage virgin” and the fact that Durgä is worshipped to obtain a beautiful wife do not fit well with chanting the kavaca* in the temple of Durgä to beget a female child or daughter.

From the above mentioned evidence it is seen that kanyä in the context of this text where the person is worshipping in a temple of Durgä for getting a kanyä can only refer to a man desirous of a woman in marriage.

Chanting in the temple of Lord Çiva to kill enemies:Lord Çiva is in charge of destruction and he helps his devotees to destroy their opposition

—their enemies. In Chapter 12 of the Skanda Puräëa, the Çiva-kavaca (27) says:

pattyaçvamätaìgarathävaruthiëi sahasralakñäyuta koöibhéñaëam

46 Tulasé-kavaca

akñauhiëénäà çatamätatäyinäà chindyänmåòo ghorakuöhära dhärayä

“I worship Lord Çiva, to destroy the fearful hosts of the enemy armies, arrayed in an akñauhiëé*, 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 Çiva.

Regarding the word çatru-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 Tulasé-stotra (12) Çré Puëòaréka däsa* describes Çrématé Tulasé Devé as dharmyä, religious, and dharmänanä, the very face of religiosity. Therefore, if one desires to eliminate, harm, hurt any so-called “enemy”, such act should be religiously sanctioned by Çrématé Tulasé Devé, as Bäli’s* death by the hand of Lord Rämacandra* and with the aid of Sugréva* (as it is described by Välméki* in the Rämäyaëa, Kiñkindhä-käëòa, chapters 5-25) was sanctioned by Çrématé Tulasé Devé. Indeed, according to the Tulasé-stäva (Padma Puräëa, Såñöi-khaëòa 61.29),

åçyamüke ca vasatä kapi-räjena sevitätulasé väli-näçäya tärä-saìgama-hetave

“The king of the monkeys, Sugréva, while living on the Åçyamüka mountain (inaccessible for Bäli due to the curse of the sage Mataìga) served Çrématé Tulasé Devé for destroying Bäli, and for being united with Bäli’s wife Tärä*.”

Bäli’s killing by Lord Rämacandra instigated by Sugréva and Hanumän* was religiously sanctioned due to Bäli’s stealing the chaste wife of his younger brother Sugréva, Rumä* by name. Bäli’s own wife Tärä was a trusted advisor and one of the païca-kanyäs:

ahalyä draupadé kunté tärä mandodaré tathäpaïca-kanyä-smare nityaà mahä-pätaka-näçanam

“Great sins are destroyed by regularly remembering the names of these five ladies: Ahalyä, Draupadé, Kunté, Tärä, and Mandodaré.” (Origin unknown)

This same Tärä Devé advised Bäli (see Rämäyaëa 4.15.7-23) not to fight with Sugréva as he would lose his life. Bäli disregarded this valuable advice of Tärä due to the benediction that whomever he fought with would give half of his strength to Bäli. After being shot by the arrow of Lord Rämacandra, he first questioned the righteousness of his killing, but being convinced by the Lord’s arguments he begged forgiveness and then requested Sugréva to accept the throne of his kingdom, to take care of his son Aìgada, to always heed the opinion of his wise wife Tärä, and carry out Lord Rämacandra’s task (Rämäyaëa 4.22.5-15).

Chanting in the temple of Viñëu to get rich:In Brahma-saàhitä (5.29) Lord Brahmä confirms: lakñmé-sahasra-çata-sambhrama-

sevyamänam, “the Lord is always served with great reverence and affection by hundreds of thousands of Lakñmés*”.

Tulasé-kavaca 47

Çrématé Lakñmé Devé is a consort of Lord Viñëu and represents material wealth. So it is said that one who desires to gain wealth must chant this kavaca* in the temple of Lord Viñëu.

Puëòaréka’s* Tulasé-stotra (2) says She’ll bestow all wealth, so chanting this kavaca in the temple of Lord Viñëu means, as Lord Çiva says (in Text 19), tulasé-gata-mänasaù, “with your mind focused on Çrématé Tulasé Devé” whilst chanting this kavaca in Lord Viñëu’s temple (if one’s house püjä* room is not a temple of Viñëu-Tattva* Lord).

Lord Kåñëa Himself declares in Raghunätha däsa Gosvämé’s* Çré Çré Rädhä-Kåñëojjvala-kusuma-keli (8),

iti rädhäyäù sa-yuktika-väk-péyüña-mattaù çré-kåñëaù sa-smitam äha

iyaà lakñmé-våndäd api madhura-våndä mama vadhür bhaven no ced ärät sa-çapatham imaà påcchata satémçrutau yad dam-patyor na hi bhavati bhedas truöir ato dvayor nau nämnaiva tri-jagati jano gäyati vanam

“Intoxicated by Rädhä’s* nectar logic, Kåñëa smiled and spoke the following words: Çrématé Våndä Devé *, 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 Våndä, that word Våndä refers to Us both.”

His statement is also confirmed in the Brahma-vaivarta Puräëa (4.17.195-209) in the description of Çrématé Våndä Devé’s austerities by which She attained Lord Kåñëa as Her husband. She Herself refers to this very diplomatically in Rüpa Gosvämé’s* Dana-keli-kaumudé (11),

anälocya vréòäà yam iha bahu mene bahu-tåëaà tyajann érñyäpannäà madhu-ripur abhéñöäm api ramämjanaù so ’yaà yasyäù çrayati na hi däsye ’py avasaraà samarthas täà rädhäà bhavati bhuvi kaù çläghitum api

“The enemy of Madhu* loved me so much, that without any shame He abandoned as a piece of straw His dearmost wife Lakñmé, who was afflicted with jealousy. When I myself do not get a chance to even serve Çrématé Rädhäräëé, who in this world is fit to glorify Her?”

Çrématé Våndä Devé for the conditioned souls of this world may be considered the best and accessible goddess of fortune. Indeed, She’s the only female one has to have in one’s mind (married and other conditioned men often think of wife and children {naturally} but instead of them one should think of Kåñëa and His consorts Çrématé Tulasé Devé etc.).

Indeed, Çré Bilvamaìgala Öhäkura states in his Bilvamaìgala-stava (2.17),

etat tväm aham arthayämi satataà re citta cintätura kleçaà mä vaha caïcaleñu viñayeñv ägära-därädiñugäyantaà yamunä-taöa-druma-tale nélämbuda-çyämalaà gopälaà vana-mälinaà kavalanaà nandätmajaà cintaya

48 Tulasé-kavaca

“O anxious mind, I’m always asking you this—don’t give in to worry about the fleeting affairs of home, wife, and so on. Beneath a tree on the bank of the Yamunä 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-mälä-stotra (11) of Mahäräja Kulaçekhara* says,

bhava-jaladhi-gatänäà dvandva-vätähatänäà suta-duhitå-kalatra-träëa-bhärärditänämviñama-viñaya-toye majjatäm aplavänäà bhavati çaraëam eko viñëu-poto naräëäm

“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 Viñëu can save them.”

It’s clear to one and all that only the Lord (and by extension—His Çrématé Tulasé Devé) 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 Her—Rädhä Kåñëa, or Kåñëa Balaräma, Gaura Nitai, Navadvipa, Våndävana will all come for free. She’s the only one we have to think about.

Çré Kåñëa also says in the Bhagavad-gétä (18.58),

mat-cittaù sarva-durgäëi mat prasädät tariñyasi

“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 Çrématé Tulasé Devé will surely do the same. As Puëòaréka däsa says in his Tulasé-stotra (7), tulasyä näparaà kiïcit. Nothing higher than Çrématé Tulasé Devé within this universe. The editor agrees wholeheartedly and awaits to see the scriptural evidences that inspired Çré Puëòaréka däsa 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 udyäne, i.e. “in a park”, would probably mean bälodyäne in particular, “a children’s park or play-area”.

It is said that a barren woman desiring children must chant this kavaca in udyäna, a park where children play.

TEXT 18

ik(ma‡a baò"naAe· e(na Za{NAu s$aEnyaezA taÔvata: /yaM yaM k(AmamaiBaDyaAyaeÔaM taM ‘aA«aAetyas$aMzAyama, // 18 //

kim atra bahunoktena çåëu sainyeça tattvataùyaà yaà kämam abhidhyäyet taà taà präpnoty asaàçayam

Tulasé-kavaca 49

kim—what is the use; atra—in this matter; bahunä—of much; uktena—talk; çånu—please listen; sainya—of armies; éça—O commander; tattvataù—indeed; yam yam—whatever; kämam—wish; abhidhyäyet—one may consider; tam tam—that respectively; präpnoti—attains; asaàçayam—undoubtedly.

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.

EDITOR’S NOTESIn the Bhagavad-gétä (10.24) Kåñna says, senänénäm ahaà skandaù, “of generals I am

Skanda”.Two of Kärttikeya’s most prominent names are Mahäsena and Deva-senäpati referring to a

leader of a great army and the commander of the army of demigods. Here the word sainyeça refers to Kärttikeya as a commander of the army, but it is no ordinary army. It is the army of the demigods.

This çloka* 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 Tulasé-kavaca-stotra may harbor some doubts if their chanting will have results or not—after all, the famous English proverb says, “Man proposes and God disposes”, means one has to try the best one can—but they can’t control everything.

Thus the duty of all beings is to strive to please Çrématé Tulasé Devé by ever increasing sincere service commitments, in all regards.

Provided She deems that sincere—Lord Çiva assures us all—She has the potency to “do the needful” for Her servants. As Çré Sananda Kumära däsa told the editor over the phone once when he was visiting in United Kingdom in 2008-2009, “Çrématé Tulasé Devé’s service must be 50% perspiration and 50% take shelter of Her, without that commitment one will never know who She really is.”

Lord Çiva is assuring one and all that if She is pleased by sincere prayers and service, asaàçayam, “without any doubt” She can fulfill such prayer.

In his Tulasé-stotra (10) Çré Puëòaréka däsa* says, sarva-sampat-pradäyike, 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 Çiva underlines the same, surely the Puräëas* will reveal and glorify more about Her potency later.

TEXTS 19-20

mama gAehe" gAtastvaM tau taAr"k(sya vaDaecC$yaA /japana, staAe‡aM ca k(vacaM taulas$aIgAtamaAnas$a: // 19 //maNx"laAÔaAr"kM( h"ntaA BaivaSyais$a na s$aMzAya: // 20 //

mama gehe gatas tvaà tu tärakasya vadhecchayäjapan stotraà ca kavacaà tulasé-gata-mänasaù

50 Tulasé-kavaca

maëòalät tärakaà hantä bhaviñyasi na saàçayaù

mama—to my; gehe—temple; gataù—after going; tvam—you; tu—also; tärakasya—of the demon Täraka; vadha—of killing; icchayä—because of the desire; japan—chanting; stotram—the hymn; ca—and; kavacam—the armor; tulasé—in (the thoughts about) Çrématé Tulasé Devé; gata—absorbed; manasaù—whose mind; maëòalät—after forty days (or after completing the worship as mentioned above: see Appendix 1 for details); tärakam—of Täraka; hantä—the killer; bhaviñyasi—you will become; na—no; saàçayaù—doubt.

You also, as you intend to kill the demon Täraka*, should go to my temple and chant this protective hymn fixing your mind on Çrématé Tulasé Devé. Thus, after forty days (or after completing all mentioned above) you will undoubtedly become the killer of Täraka.

EDITOR’S NOTESIn Text 17 Lord Çiva* 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 Tarakäsura is recounted in the Çiva Puräëa. The demon

was killed on the sixth day of the lunar Tamil month of Kärttika* famous thereafter as Skanda Ñañöhé.

iti brahmäëòa-puräëe çivopadiñöaà tulasé-kavacaà saàpürëam

Thus ends the Tulasé-kavaca from the Brahmäëòa Puräëa which was taught by Lord Çiva.

Tulasé-kavaca 51

CONCLUSION

bhagavatyäs tulasyäs tu mähätmyämåta-sägarelobhät kürditum icchämi kñudras tat kñamyatäà tvayä

O Goddess Tulasé, 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.

EDITOR’S NOTESThis verse is from the Hari-bhakti-viläsa (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 Çré Gurudeva, the Supreme Lord, along with Çrématé Tulasé Devé and Her servants.

If one is somehow not able or desirous to make concrete efforts to apply these instructions tangibly in one’s 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 Tulasé-kavaca

APPENDIX 1

Grammatical explanations of some words mentioned in the text

Text 1Bhäla is derived from bhä + la[c] (where “c” is an indicatory letter). The verbal root bhä is

used in the sense of déptau, “luster or splendor”. Thus bhäla is so called because it represents a man’s splendor or fortune.

From the same verbal root bhä we have the word for the sun as bhäskara or “that which is radiant”.

Text 5The word for knees in Sanskrit is jänu (neuter). Jänu is derived as jan + [ï]un where jan

means “to produce, to generate, to move” and [ï]un is an uëädi suffix. So jänu means “that which aids motion”.

The word for “mother” in Sanskrit is janané (feminine). This word is derived from jan + ané where jan means “to produce, to generate, to move” and ané is a suffix. So janani means “she who has produced or given birth”.

The word for shank which is the lower part of a person’s leg in Sanskrit is jaìghä (feminine). This word is derived from jan + a[c] where jan gets substituted by jaìgh which means “to move” and a[c] is a suffix. (Back to Text 5)

Regarding the phrase “Don’t live, don’t die”, the editor’s guru here referred to the verse quoted by Çréla Jéva Gosvämé in the Laghu-vaiñëava-toñaëé, his commentary on the Tenth Canto of Çrémad-Bhägavatam,

räja-putro ciraà jéva mä jéva muni-putrakajéva vä mara vä sädho vyädha mä jéva mä 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 king’s son, a prince. May you live forever.’ And he blessed the son of a saintly person, ‘Don’t live.’ And the devotee he blessed, ‘Either you live or you die—as you like.’ And there was a butcher. The sage blessed him, ‘Don’t die, don’t live.’” (Back to Text 5)

Text 10Paçavya is derived from paçu + yat. The taddhita affix yat is used here in the sense of

“related to, fit for”. Thus the meaning of paçavya may be “that which is fit for paçu” or “beneficial to paçu”.

Text 16The word vaçya is derived from vaça + ya[t]. The word vaça means “subjection”. And the

word vaçya is an adjective which means “subdued, tamed or humbled”. The samäsa-çabda, compound word, räja-vaçyärthé means “desirous of subduing a king”.

Tulasé-kavaca 53

Text 17In common usage kanyä refers to as a girl. However it is important to note that a young

girl child is never referred to as kanyä. She may be called bälä, bälikä. Kanyä refers to a virgin teenage girl of marriageable age.

In Amarakoña (Dvitiyä khaëòa, manuñya-varga 9) the synonym of kanyä is given as kumäré. 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 sutä or putré both of which unambiguously mean “daughter” and would not have disturbed the meter of the verse. These words, putré and sutä are in line with the synonyms for “daughter” given in the Amarakoña (Dvitiyä khaëòa, manuñyavarga verse 27): duhitä, ätmajä, tanayä, sunüù, sutä, putré. And if a child (either male or female) was meant, the Amarakoña gives the words apatyam, tokam both of which are in neuter gender.

If a man wants a son he prays, putraà dehi, “give me a son”. So if he wants a daughter why would be not say, putréà dehi or sutä dehi or duhitaraà dehi, “give me a daughter”? It would be illogical for the person to pray, kanyäà dehi, “give me a kanyä, a girl”.

During viväha* saàskära*, the father (who is called kanyä-päla, guardian or protector of a teenage girl) performs the act of kanyä-dänam—giving away of the young girl in marriage, and the bridegroom does kanyä-pratigrahaëam—accepting the young girl in marriage.

A verse in Mahäbhärata (Vana Parva, Pativrata-mähätmya Parva 3.305) explains why a virgin who is free or available for marriage is called kanyä. Lord Sürya tells Çrématé Kunté Devé these words:

sarvän kämayate yasmät kaner dhätoç ca bhävinitasmät kanyeha suçroëi svatanträ varavarëini

“O beautiful complexioned, having beautiful hips! In this world a girl who is free to choose (her own bridegroom), a virgin, is called kanyä, from the verbal root kan because she desires everyone.”

According to the Päëiniya grammarians, kanyä is derived as kan + uëädi affix ya[k] + feminine affix [ö]ä[p]. The verbal root (dhätu) kan means “to desire, to wish, to shine”.

Text 20Regarding the meaning of the word maëòalät the following can be stated:1. maëòala 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 maëòala.

3. In Malayalam and Telugu language maëòala means “40 days”:

According to the Telugu English Dictionary by Charles Brown: మండలము maëòalamu means “The period of forty days. మండలార్ధము twenty

days. ఈ ఔషధము ఒకమండలము దినములు పుచ్చుకోవలసినద,ి లేక, సేవించవలెను You

54 Tulasé-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: ம)டல0 maëòalam means “Period of 40, 41 or 45 days; 40, 41 அ3ல* 45 நா7

8)ட காலவள5. ஒ1 ம)டல0 ம1,* சா.-டவே)(0.

4. In Ayurveda the medicine course is generally stated in maëòalas as 1 maëòala = 40 days or ardha-maëòala = 20 days.

5. Most astrological remedial mantras* are to be chanted for a maëòala or 40 days to be effective.

In general, maëòala usually refers to a path traversed by any heavenly body. It also refers to a human being’s body cycle. According to experiences people, maëòala astronomically and from Ayurvedic point of view refers to a cycle of 40 days. However depending on one’s body it can go maximum up to 48 days. So the Tailanga çaiva* Brähmaëas* 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 acceptable—40 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-çanti* 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 maëòala is “complete, collection”, and more particularly, when there is a complex procedure consisting of several elements (i.e. during yajïa*), then all together it is also called maëòala. Here in Text 19 Lord Çiva mention such elements: going to Lord Çiva’s temple, chanting stotra* and kavaca*, meditating on Çrématé Tulasé Devé. Thus maëòalät can also mean “after completing all this”.

APPENDIX 2

Additional information

MaìgaläcaraëaÇréla Gopiparaëadhana Prabhu writes in his commentary to the Tattva-sandarbha of Çréla

Jéva Gosvämé:

The word maìgala-äcaraëa 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 maìgaläcaraëa. 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-bhäñya-sükñma-öékä (1.1.1), nirvighnäyai tat-pürtaye çiñöäcära-paripräpta-...maìgalam äcarati: “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 maìgaläcaraëa to summarize a book’s message concisely and establish at the very outset an elevated level of discourse.

Tulasé-kavaca 55

Çréla Kåñëadäsa Kaviräja Gosvämé, after offering his maìgaläcäraëa at the start of Çré Caitanya-caritämåta (Ädi 1.22), lists the purposes an invocation serves:

se maìgaläcaraëa haya tri-vidha prakäravastu-nirdeça, äçérväda, namaskära

“The maìgaläcaraëa may do three things: define the objective, offer benedictions, and offer obeisances.”

Text 3. Kalhära flowerKalhära 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)

Kalhära is usually considered as synonymous to utpala which is blue lotus. However the Äyurvedic texts make them distinct and say they are related and of the same family, but separate. Some also say that kalhära is a white lily with a bluish tinge in the corolla.

The word kalhära is derived from ka + hära and la inserted in between. Ka means “water” and hära means “necklace”.

According to Nighaëöu section of the Äyurveda Saukhyam, the synonyms of kalhära are given as:

kalhäraà hrasvapäthojaà saumya saugandhika matam

“Kalhära, hrasva-päthoja, saumya, and saugandhika are synonymous.”Photos of the kalhära flower can be found in the Internet, e.g. at

http://www.flickr.com/photos/dinesh_valke/4745332351/

Text 16. AçvatthaAccording to the Nighaëöu section of the Äyurveda Saukhyam the synonyms of Açvattha

are:

pippalaù çyämalo ’çvatthaù kñéravåkño gajäçanaù hariväsaç caladalo maìgalyo bodhipädayaù

“Pippala, çyämala, açvattha, kñéravåkña, gajäçana, hariväsa, caladala, maìgalya, bodhi, and pädayaù are synonymous.”

From this verse it becomes apparent that Açvattha tree is same as Pippala tree. One of its names mentioned here is Hariväsa, the residence place of Lord Hari*. This is very appropriate as the presiding deity of Açvattha tree is Lord Hari.

According to Amarakoña dictionary (vanauçadhivargaù 4.20):

bodhi-drumaç caladalaù pippalaù kuïjaräçanaù açvatthe ’tha

“Bodhi tree, caladala, pippala, kuïjaräçana (same as gajäçana), açvattha are synonymous.”

56 Tulasé-kavaca

Botanical name of Açvattha is Ficus Religiosa and it belongs to Moraceae family. Note that Ficus Religiosa literally means “Religious Fig”.

In India’s regional languages Açvattha 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 Puräëa (247.41-44):

müle viñëuù sthito nityaà skandhe keçava eva canäräyaëas tu çäkhäsu patreñu bhagavän hariùphale ’cyuto na sandehaù sarva-devaiù samanvitaù

sa eva viñëur druma evaà mürto mahätmabhiù sevita-puëya-mülaùyasyäçrayaù päpa-sahasra-hantä bhaven nåëäm käma-dudho guëäòhyaù

“Lord Viñëu* eternally resides in the root, Lord Keçava* in the trunk, Lord Näräyaëa* in the branches, Lord Hari in the leaves, and Lord Acyuta* along with all the demigods reside in the fruits—of this there is no doubt. This tree is a Deity form of Lord Viñëu. 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 one’s desires. Those who take shelter of this tree are absolved of millions of sinful reactions.”

There is another statement in the same Puräëa*:

dhätry-açvatthädi-gauravam, yathä skände—

açvattha-tulasé-dhätré- go-bhümisura-vaiñëaväùpüjitäù praëatäù dhyätäù kñapayanti nèëäm agham

“Respecting the Ämalaké*, Açvattha, and other things, from the Skanda Puräëa: Human beings destroy sin by worshipping, respecting, and contemplating the Açvattha tree, Çrématé Tulasé Devé’s tree form, Ämalaké tree, the cow, the Brähmaëa*, and the Vaiñëava*.” (quoted in the Bhakti-räsämåta-sindhu 1.2.110)

The oldest living tree (in the world) of known planting date is a Ficus Religiosa tree known as the Çré Mahä-Bodhi planted in the temple at Anurädhäpura, Çré Laìkä, by King Tissa in 288 BC. This tree is 2299 years old as of the year 2011.

The standard translation that Çrila Prabhupäda gave us for Açvattha was “banyan tree”. This is not unusual or incorrect because vaöa 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 record—we all must be respectful to the intentions of the previous commentators—that’s 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 Vaöa to be unwise.

Tulasé-kavaca 57

The Bhagavad-gétä (2.46) says,

yävän artha udapäne sarvataù samplutodaketävän sarveñu vedeñu brähmaëasya vijänataù

“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 äcäryas*. We try to help explain their sincere intentions here and not sow unnecessary confusion amidst our ranks.

Far from it—we strive understand the meaning behind such directives does not diminish or reduce the significance—in the end Vaöa = Vaöa, and Açvattha = Açvattha (and same as Pippala), these are two different trees—similar in nature maybe yet distinctly different.

The difference between the Açvattha and Vaöa is indisputable and agreed by all authorities—Vedic followers as well as modern botanists.

VaöaAccording to Nighaëöu section of Äyurveda Saukhyam:

vaöo raktaphalaù kñéré bahupädo vanaspatiùyakñaväsaù padarohi nyagrodhaù skandapä dhruvaù

“Vaöa, raktaphala, kñéré, bahupäda, vanaspati, yakñaväsa, pädarohi, nyagrodha, skandapä, and dhruva are synonymous.”

According to Amarakoña (vauçadhivargaù 4.31), nyagrodho bahupäd vaöaù, “nyagrodha, bahupäda and vaöa are synonymous.”

In India’s regional languages Vaöa or banyan tree is commonly called as Vaò and Vaòlo (Gujarati), Bar or Bargad (Hindi), Vaò (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 Vaöa is Ficus Bengalensis or Ficus Indica which literally means “Fig of Bengal” or “Indian fig” respectively and it belongs to Moraceae family.

The adhidevatäs* of the Vaöa tree are Lord Brahmä, Lord Viñëu, and Lord Maheçvara.

Text 16. Paläça According to Nighaëöu section of Äyurveda Saukhyam,

paläça kiàçukaù kirmé yajïako brahma-pädapaùkñäraçreñöho raktapuñpas tåvåta samiduttamaù

“Paläça, kiàçuka, kirmé, yajïaka, brahma-pädapa, kñära, çreñöha, rakta-puñpa, tåvåta, and samiduttama are synonyms.”

58 Tulasé-kavaca

From this verse we understand that Paläça tree is also called brahmapädapa which means “a tree form of Lord Brahmä*” (all plants and trees are called pädapa in general because they all take nourishment through their feet i.e. roots), and yajïaka, “that which is used for sacrifices”, and samiduttama, “best firewood or fuel”.

According to Amarakoña (vauçadhivargaù 4.29): paläçe kiàçukaù parëo vätapotho ’tha, “Palaça, kiàçuka, parëa, vätapoöha are synonyms”.

Botanical name of Paläça is Butea Monosperma and it belongs to Fabceae family. The English name of this tree is Parrot Tree or Flame of the Forest.

In India’s regional languages Paläça 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 Gåhya Sütras and the Dharma Sütras, a Paläça tree is traditionally used for the following:

1. A Brähmaëa* brahmacäré* (student) in the äçrama* of the guru should carry a staff of a paläça tree.

2. Its wood is used in producing the sacrificial fire (yajïa*) by rubbing two sticks together.

3. When a student goes out to collect wood in the forest, gathering Paläça wood is the best because it is the best quality of firewood for cooking bhoga*.

4. Its leaves are used as plates in the äçrama*.Paläça 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 Äyurvedic* texts like the Garuòa Puräëa. Eating off of such leaves increases the duration of life of the eater.

If Çréla Jagannätha däsa Bäbäjé thought someone was waiting until he finished his meal to try to get his remnants, to prevent that the good Bäbäjé would eat everything including the leaf plate! Obviously as the Garuòa Puräëa mentions how medicinal the leaves are—no wonder he’d often eat the plate too!

Especially desirous (according to Bengali saints editor has consulted) is the wonderful tree, hastikarëapaläça, i.e. “ Paläça with leaves each as big as an elephant’s ear”. Those living in warm climes with suitable land at their disposal should endeavor to grow such divine trees and herbs.

5. A brahmacäré* holds in his right hand the Paläça 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 Paläça stick in order to separate them from their calves.

The great poet Kälidäsa mentions in his play Kumära Saàbhava, Canto 5, that once Lord Çiva disguised as a student carrying a staff of Paläça wood in his hand, approached Çrématé Pärvaté Devé * to test the reality of her love for him.

It is also stated in the Garuòa Puräëa Saroddhära (10.20),iti samprärthayitvägnià citäà tatraiva kärayetçrékhaëòa-tulasé-käñöhaiù paläçäçvattha-därubhiù

“Having thus prayed to the fire, he (the son of the departed) should make there a funeral pyre with sandal wood, Çrématé Tulasé Devé’s wood, and the wood of Paläça and Açvattha.”

Tulasé-kavaca 59

GlossaryÄ cärya —spiritual master who teaches by his own example, and who sets the proper

religious example for all human beingsA cyuta —(lit. “infallible”) name of Lord Kåñëa*A dhipati devatä (adhidevatä)—presiding deityA haìkära —false-egotistic principleA kñauhiëé —military division consisting of 21,870 chariots, 21,870 elephants, 109,350

infantrymen and 65,610 horsemenÄ malaké —see DhätréA nupräsa —a poetic embellishment similar to alliteration in English poetry, where the first

syllable is repeatedÄ rati —worship ceremony offered to the DeityA rtha —economic development; one of the four goals or paths of human life (see also

dharma, käma, and mokña)Ä çrama —1. hermitage of a sage; 2. one of the four spiritual orders in Vedic societiesA çvattha —a sacred treeÄ yurveda —one of the secondary or supplementary Vedic sciences dedicated to health or

medicineB alaräma (Balabhadra, Baladeva)—the first plenary expansion of the Supreme Personality

of Godhead, Lord Kåñëa*; appeared in Vraja* as elder brother of Lord Kåñëa*B ali Mahäräja —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 Brähmaëa* boy (Vämana)

B äli —king of monkeys killed by Lord Rämacandra*B hadra Kälé —a form of Durgä*B hajana —1. worship, service; 2. the term refers to the singing of devotional songs about

Lord Kåñëa*, usually accompanied by musical instrumentsB hakta —devoteeB hakti —devotionB haktivinoda Öhäkura —äcärya* in the line of Gauòéya* Vaiñëavas* to which the editor also

belongs; the author of many important booksB hoga —(lit. “enjoyment, food”) food before it is offered to the LordB ilvamaìgala Öhäkura —a medieval Vaiñëava*; the author of the Bilavamaìgala-stava and

Kåñëa-karëämåtaB rahmä —the first created living being and secondary creator of the material universe; the

presiding deity of the mode of passionB rahmacäré —the first spiritual order in Vedic society; celibate studentB rähmaëa —the first, intellectual and priestly, social order in Vedic societyC aitanya Mahäprabhu —Lord Kåñëa* 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 Gauòéya* Vaiñëavas* to be Lord Kåñëa Himself; the Golden Avatära of the Supreme Personality of Godhead who descended into the material world 500 years ago at Çrédhäma Mäyäpura*

C akra —1. the disc weapon of the Supreme Lord, Viñëu*, also known as Sudarçana*; on the top of Viñëu temples there is usually a cakra; 2. one of seven centers of vital energy

60 Tulasé-kavaca

located in the body: kuëòaliné, mülädhära, svädhiñöhäna (näbhi), maëipüra, anähata, viçuddha, and äjïä-cakra

C äëakya Paëòita —the Brähmaëa advisor to King Candragupta responsible for checking Alexander the Great’s invasion of India; a famous author of books containing aphorisms on politics and morality

C aëòikä —a form of Durgä*C andrä —name of a riverD arbha —(lit. “strung or tied together”) a bunch of grass (usually kuça) for the use in

sacrificesD arçana —audience with the Deity in the templeD äsa —term used as addition to the name of a initiated disciple, meaning servant of Lord

Kåñëa*D harma —religiosity; one of the four goals or paths of human life (see also artha, käma, and

mokña)D hätré —sacred tree very dear to Lord Viñëu*; also known as Ämalaké*, eng. a.k.a. Indian

Gooseberry; botanical name—Phyllanthus emblicaD hyäna-yoga —yoga* of meditationD ikñä —initiation ceremony; during mantra-dikñä the disciple receives from the spiritual

master sacred Gäyatré* mantras* to be chanted dailyD urgä —the personification of the material energy; see also PärvatéD urväsä Muni —a partial incarnation of Lord Çiva*, a powerful mystic yogé, famous for his

fearful cursesE kädaçé —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 Lord—the readers are thus encouraged to ‘put your best foot forward’ i.e. try to increase one’s spiritual activities on that day and night

G aìgä —one of the wives of Lord Näräyaëa*; incarnates in the material world as the sacred river Gaìgä

G aruòa —devotee carrier of Lord Viñëu* in the form of a huge birdG auòéya —pertaining to Gauòa-deça, West BengalGauòéya Vaiñëava Saàpradäya—authorized Vaiñëava* disciplic succession of bona fide

spiritual masters coming through Lord Brahmä*, Çréla Madhväcärya, and Lord Çré Caitanya Mahäprabhu*; the Vaiñëava followers in that tradition

G auräìga (Gaura) —(lit. “whose complexion is golden”) name of Lord Çré Caitanya Mahäprabhu*

G äyatré —special secret mantra received from one’s spiritual master during initiation ceremony and to be chanted three times a day (at dawn, dusk, and noon) to attain the transcendental platform

G opé —cowherd woman of Vraja* in either conjugal or parental relationship with Lord Kåñëa*

G ovardhana —the hill in Vraja* which was lifted by Lord Kåñëa* at the age of seven to protect the inhabitants of Vraja from the wrath of Lord Indra*; serves the Lord in his

Tulasé-kavaca 61

pastimes in various ways and therefore is described as hari-däsa-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 Kåñëa*

G raha-çanti —(lit. “passifying of the planets”) astrological remedy to counteract the inauspicious influence of the planets

G uru —spiritual master, preceptorH anumän —great devotee of Lord Rämacandra*H ari —see Kåñëa or ViñëuH arétaké —yellow Myrobalan tree, Terminalia ChebulaI ndra —the king of demigodsÉ çäna —name of Lord Çiva*J agad-dhätri —lit. “a universal mother”J anärdana —a name for the Supreme Personality of Godhead meaning "He who is the

original abode and protector of all living beings"J anmäñöamé —the appearance day of Lord Kåñëa* celebrated on the eighth lunar day of the

waning moon of the month of Bhädra*J apa —soft repeatedly recitation of a mantra*J ayaçré —(lit. “goddess of victory”) name of both Çrématé Lakñmé Devé* and Çrématé

Rädhäräëé*J éva Gosvämé —an äcärya* in the line of Gauòéya* Vaiñëavas* to which the editor also

belongs; the author of very many important booksK alhära —water-lilyK älidäsa —famous ancient poet whose dramas are considered classics of Sanskrit literatureK ali-yuga —the “Age of Quarrel and Hypocrisy”; the fourth and last age in the cycle of a

mahä-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 Brahmä’s* daytime, 4,320,000,000 yearsK äma —sence gratification; one of the four goals or paths of human life (see also dharma,

artha, and mokña)K arma —1. fruitive work; 2. the results of it; 3. the law by which its results are obtainedK arma-käëòa —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 ärttika —Vedic lunar month corresponding to October-NovemberK ärttikeya —name of Skanda*K avaca —(lit. “armor”) a protective hymn dedicated to some deityK eçava —(lit. “the killer of the Keçi demon”) see Kåñëa or ViñëuK åñëa —the original, two-armed form of the Supreme Lord, who is the origin of all

expansionsK ulaçekhara Mahäräja —ancient South-Indian great Vaiñëava* king and poetK unté —mother of Päëòavas*; paternal aunt of Lord Kåñëa*K uça —a kind of sacred grass used in sacrifices and worship

62 Tulasé-kavaca

L akñmé —the goddess of fortune, the wife of Lord Viñëu*; an expansion of Çrématé Rädhäräëé*

M adhu —demon killed by the Lord who is therefore know as MadhusüdanaM adhva —also known as Änandatértha and Pürëaprajïa, äcärya* Madhva re-established the

Brahmä Sampradäya* in the thirteenth century AD; considered to be the incarnation of Lord Väyu* and Hanumän*; prolific writer and undefeatable in debate, he established Dvaita Vedänta in direct opposition to Çaìkaräcärya’s Advaita Vedänta

M ahädeva —name of Lord Çiva*M ahä-mantra —the great chanting for deliverance: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa,

Hare Hare Hare Räma, Hare Räma, Räma Räma, Hare Hare; the great mantra composed of the principal names of Godhead in their vocative forms; is found in the Puräëas* and Upaniñads* 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 mahä-mantra and practically demonstrated the effects of the chanting

M ahä-prasäda —food remnants directly transferred from the Deity’s plateM ahiña —a demon killed by Çrématé Durgä Devé*M aïjaré —flower buds of Çrématé Tulasé DevéM antra —sacred verse for meditation, sacrifice or prayerM anu —a generic name for any of the fourteen universal rulers also known as Manvantara-

avataras, who appear in each day of Lord Brahmä*; 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 Janmäñöamé* 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 ärkaëòeya Åñi —sage who received the benediction to live for seven kalpas* (days of Lord

Brahmä*)M äyäpura —the town near Navadvipa in West Bengal where Lord Çré Caitanya

Mahäprabhu* appearedM okña —liberation; one of the four goals or paths of human life (see also dharma, artha, and

käma)M udrä —gesture or mode of arm(s) or fingers, used in ritualsN anda Mahäräja —father of Lord Kåñëa* in Vraja*N ärada Muni —a pure devotee of the Lord, one of the sons of Lord Brahmä*, who travels

throughout the universes in his eternal body, glorifying devotional service while delivering the science of bhakti*

N äräyaëa —an expansion of Lord Kåñëa*; the presiding Deity of the Vaikuëöha* planetsN yäsa —see the editor’s notes to Text 1P ada —half-line or quarter of a verseP aläça —a sacred tree stated in the Puräëas* to be non-different from Lord Brahmä*P äëòavas —five princes, brothers Yudhiñöhira, Bhéma, Arjuna, Nakula, and Sahadeva;

causins and great devotees of Lord Kåñëa*P aëòita —scholarP ärvaté —demigoddess, wife of Lord Çiva*, the personification of material energyP hala-çruti —description of the benefits of chanting a given sacred text often found at the

end of such texts

Tulasé-kavaca 63

P rabodhänanda Sarasvaté —great Vaiñëava* poet-philosopher and devotee of Lord Çré Caitanya Mahäprabhu*

P ramäëa —evidenceP raëäma —an offering of respect and glorification to a revered person; praëäma-mantra is a

prayer to be chanted while offering obeisances to a particular respected personP rasäda —(lit. “mercy”) the remnants of food taken by the LordP riyä —dearmost spouseP üjä —worship ceremonyP üjäré —priest performing püjä*P uëòaréka däsa —medieval South-Indian Vaiñëava* poetP uräëa —(lit. “very old”) the eighteen major and eighteen minor ancient literatures within

the småti* section of the Vedic scriptures compiled Çréla Vyäsadeva* that are histories of this and other planets; there are eighteen mahä-puräëas, of these, the greatest is the Bhägavata Puräëa, also called Çrémad-Bhägavatam

R ädhä (räëé)—Lord Kåñëa’s* most intimate consort; the personification of the internal, pleasure potency of Lord Kåñëa*, His feminine counterpart

R aghunätha däsa Gosvämé —one of the principal followers of Çré Caitanya Mahäprabhu*R amä —name of Çrématé Lakñmé Devé*R äma(candra) —an incarnation of Lord Çré Kåñëa* playing the role of an ideal kingÅ ñi —sageR ukmiëé —the chief among the 16,108 wives of Lord Kåñëa*R umä —wife of Sugréva*R üpa Gosvämé —one of the principal followers of Çré Caitanya Mahäprabhu*Ç acé —wife of Lord Indra*Ç aiva —worshiper of Lord Çiva* considering him the supreme object of worshipÇ akta —worshiper of Çrématé Durgä Devé* considering her the supreme object of worshipÇ älagräma-Çilä —worshipable Deity of Lord Näräyaëa* in the form of a stone from the river

GaëòakéS amäna väyu —one of the five vital airs circulating in the body; circulated about the navel

and is essential to digestionS ämba —son of Lord Kåñëa*Ç ambhu —name of Lord Çiva*S aàpradäya —a disciplic succession of spiritual masters, along with the followers in that

tradition, through which spiritual knowledge is transmittedS aàsära —the cycle of birth and death in the material worldS aàskära —one of the Vedic reformatory rituals performed one by one from the time of

conception until death for purifying a human beingS anätana Gosvämé —one of the principal followers of Çré Caitanya Mahäprabhu*Ç aìkara —name of Lord Çiva*S annyäsa —renunciation; the final of the four spiritual orders of Vedic societyS arasvaté —one of the wives of Lord Näräyaëa*; incarnates in the material world as the

Goddess of knowledge and the wife of Lord Brahmä*, and as the sacred river SarasvatéÇ ästra —Vedic scripturesÇ ästrika —scripturalS atyä —name of many goddesses and other femails

64 Tulasé-kavaca

S étä —wife of Lord Rämacandra*Ç iva —the superintendent of the mode of ignorance; takes charge of destroying the universe

at the time of annihilation; considered the greatest Vaiñëava*, or devotee of Lord Kåñëa*

Ç iva-rätré —Lord Çiva’s* appearance day, celebrating his advent from between Lord Brahmä’s* eyebrows

S kanda —demigod, the elder son of Lord Çiva* and Çrématé Pärvaté Devé*Ç loka —Sanskrit verseÇ ré (Çréjé in Hindi)—1. name of both Çrématé Lakñmé Devé* and Çrématé Rädhäräëé*; 2. title

optionally attributed to female names of respectable persons and/or spiritual booksÇ réla , Çréman—respectful title for a male person meaning “endowed with the blessings of

Çré, the goddess of fortune and consort of Lord Viñëu*”Ç rématé —respectful title for a ladyS tava —glorification, prayerS totra —hymn, glorificationS ubrahmaëya —name of Skanda*S ugréva —younger brother of Bäli*; became an ally of Lord Rämacandra* and helped Him to

resque the Lord’s consort Çrématé Sétä Devé*S ürya —sun; sun-godS vayaàvara —a kind of marriage ceremony when the bride is choosing a husband among

assembled candidates; usually practiced in royal familiesT antra —ritualT äntrika (tantric) —pertaining to ritualistic and magic practices based on VedasT ärä —wife of Bäli*; very intelligent advisorT äraka, Tärakäsura —demon who got a blessing from Lord Brahmä* that he may only be

killed by a son of Lord Çiva* (at that time unmarried and childless); later on killed by Skanda* after the latter worshiped Çrématé Tulasé Devé with the Tulasé-kavaca given by his father Lord Çiva

T ejas —effulgenceTithi—lunar day; 30th part of a lunar month corresponding to a particular moon phaseU mä —name of Çrématé Pärvaté Devé*U paniñad —special kind of text found in the VedasV 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 täntrika* method, where such literatures as the Païcarätra and the Gautaméya-tantra are used

V aikuëöha —(lit. “[the place] bereft of anxiety”) planets in the spiritual worldV aiñëava —a devotee of Lord Viñëu* or Kåñëa*V aiçya —the third social order of Vedic society; merchants and farmersV älméki —former humter who by the mercy of his spiritual master Närada Muni* became

the author of Rämäyana, the story of Lord Rämacandra*V arya —(lit. “to be chosen”) the best (representative) of some groupV äsudeva —name of Lord Kåñëa*

Tulasé-kavaca 65

V edäìgas —six auxiliary branches of Vedas meant to preserve them: çikña (phonetics), chandas (meter), vyäkäraëa (grammar), nirukta (etymology), jyotiça (astronomy), and kalpa (ritual)

V eìkaöeçvara —(lit. “the master of the Veìkaöa [Hill]”) a famous Deity of the four-handed Lord Viñëu* also known as Bäläjé situated on the Veìkaöa Hill near Tirupati, Andhra Pradesh

V iñëu —(lit. “the all-pervading God”) the Supreme Personality of Godhead in His four-armed expansion in Vaikuëöha*; a plenary expansion of Çré Kåñëa*; supervises the maintenance of the created universe

V iñëu-Tattva —primary expansion of Lord Kåñëa* having full status as GodheadV iväha —Vedic marriage ceremonyV raja —see VåndävanaV raja-väsé —inhabitant of Vraja*V åndä —a gopé* in Goloka Våndävana* who is directing the pastimes of Lord Kåñëa*;

expands in the material world in the form of Çrématé Tulasé DevéV åndävana —1. Lord Kåñëa’s* 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 ajïa —sacrificeY amaräja —the demigod in charge of punishing the sinfulY amunä —daughter of the Sun-god and sister of Lord Yamaräja*; appears on the earth as the

sacred river Yamunä (Kälindé); in the earthly pastimes of Lord Kåñëa* becomes one of His 16,108 wives

Y oga —(lit. “connection”) 1. a spiritual discipline meant for linking one’s consciousness with the Supreme Lord, Kåñëa*; 2. one of the six systems of Vedic philosophy, taught by Pataïjali

Y ogé —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 WorksAmarakoña—Sanskrit dictionary by AmarasiàhaÄyurveda SaukhyamBhagavad-gétäBhakti-sandarbha by Çréla Jéva GosväméBhoja-prabandhaBilvamaìgala-stava by Çréla Bilvamaìgala ÖhäkuraBrahmäëòa PuräëaBrahma-vaivarta PuräëaCaitanya-candrämåta by Çréla Prabodhänanda SarasvatéCäëakya-néti-darpaëa by Cäëakya PaëòitaDana-keli-kaumudé by Çréla Rüpa GosväméDharma SütrasDurgä-kavacaGarga SaàhitäGaruòa Puräëa

66 Tulasé-kavaca

Garuòa Puräëa Saroddhära—a compilation of quotes from mostly Garuòa Puräëa regarding death and Vedic rites for the departed

Gétävalé by Çréla Bhaktivinoda ÖhäkuraGopäladäsa-sarvälagé by Mädhavadäsa JagannäthéGåhya SütrasHari-bhakti-viläsaJaiva-dharma by Çréla Bhaktivinoda ÖhäkuraKåñëa-karëämåta by Çréla Bilvamaìgala ÖhäkuraKumära Saàbhava by KälidäsaLaghu-vaiñëava-toñaëé—commentary on Çrémad-Bhägavatam by Çréla Rüpa GosväméMahäbhärataMärkaëòeya PuräëaMukunda-mälä-stotra by Mahäräja KulaçekharaNärada PuräëaPadma PuräëaRämäyana by VälmékiÅg VedaSämudrika çästra—a part of the Garuòa PuräëaÇaraëägati by Çréla Bhaktivinoda ÖhäkuraÇiva-kavacaÇiva PuräëaSkanda PuräëaÇré Manaù-çikñä by Çréla Raghunätha däsa GosväméÇré Rädhä-sahasra-näma-stotraÇré Çré Rädhä-Kåñëojjvala-kusuma-keli by Raghunätha däsa GosväméÇré Våndävana-mahimämåta by Çréla Prabodhänanda SarasvatéÇrémad-BhägavatamÇikñäñöaka by Çré Caitanya MahäprabhuSuçruta Saàhitä—an Äyurvedic çästraTattva-sandarbha by Çréla Jéva GosväméTulasé-kavacaTulasé-stotra by Çré Puëòaréka däsaTulasé UpaniñadVaishnavi by Satyaräjä däsaVaräha Puräëa