Tulasi Stotra Pundarika

™aItaulas$aIstaAe‡ama,

ÇRÉ TULASÉ STOTRA

by Çré Puëòaréka däsa

Edited by His Holiness Bhakti Viçrambha Mädhava Svämé

2 Çré Tulasé-stotra

Table of ContentsTYPOGRAPHY ..................................................................................................................... 3 MAÌGALÄCARAËA............................................................................................................ 41. Homage to the Spiritual Master ....................................................................................... 4 2. Homage to Çrématé Tulasé Devé ........................................................................................ 4 INTRODUCTION ................................................................................................................ 5 TEXT 1 ................................................................................................................................. 6 TEXT 2 ................................................................................................................................. 8 TEXT 3 ................................................................................................................................. 9 TEXT 4 ............................................................................................................................... 10 TEXT 5 ............................................................................................................................... 10 TEXT 6 ............................................................................................................................... 11 TEXT 7 ............................................................................................................................... 12 TEXT 8 ............................................................................................................................... 14 TEXT 9 ............................................................................................................................... 15 TEXT 10 ............................................................................................................................. 16 TEXT 11 ............................................................................................................................. 17 TEXT 12-13 ........................................................................................................................ 17 TEXT 14 ............................................................................................................................. 20 TEXT 15 ............................................................................................................................. 21 CONCLUSION ................................................................................................................... 22 APPENDIX 1 Additional information................................................................................ 23

Maìgaläcaraëa ..................................................................................................................... 23 Glossary ............................................................................................................................. 24 Literary Works ................................................................................................................... 27

Çré Tulasé-stotra 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-stotra), but not for the Sanskrit quotes. However Devanagari is also used for quotes in Hindi language.

Italic is used for all Sanskrit quotes and terms used in the text as well as for the names of the scriptures and writings mentioned or quoted.

Asterisk (*) marks those terms for which explanations can be found in the Glossary.Short explanations for practically all names mentioned in the text can also be found in the

Glossary.All Vedic scriptures and other writings (with their authors) quoted or otherwise

mentioned in the text are listed in the Literary Works section of the Glossary. Either bold italic or ALL CAPS are used by the editor to emphasize some points of high

importance.

When quotes are very long extending to several paragraphs they are usually put without quotation marks but indented on the left. Also stories narrated from the first person are formatted in the same way to avoid ambiguity. This paragraph is formatted as described to serve as an example.


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 1 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 Lord 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 the 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). Saàropitä means one should plant, 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.”

Çré Tulasé-stotra 5Although 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.

INTRODUCTIONWhen the editor saw the names Bhümi*, Mahälakñmé*, Padminé*, and Çréharipriyä*

mentioned two times in the stotra*, he knew intuitively that Çré Puëòaréka däsa* must not have been from Madhva Saàpradäya*, but from Çré* Saàpradäya as they love Çré-devé and Bhü-devé*.

Last year while reading an old Çré Vaiñëava* book published in 1909 and later on in 1982, therein the confirmation was obtained that Çré Puëòaréka däsa was 100% a Çré Vaiñëava. If anyone can give hagiographical background about Çré Puëòaréka, please contact the editor.

The readers may often take these puräëic* 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.”

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.” For those who need to see more- the dictionary definition of dimunition=reduction in the size, extent, or importance of something.

Thus even any service to the Lord or His energies can invoke the awarding of these benefits even if slightly done by the performer. The Lord and His energies are so kind to one and all.

That being the 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.

6 Çré Tulasé-stotraTEXT 1

jagAÜ"Ai‡a namastauByaM ivaSNAAeê i‘ayavaéaBae /yataAe “aöAd"yaAe de"vaA: s$a{ií"isTatyantak(Air"NA: // 1 //

jagad-dhätri namas tubhyaà viñëoç ca priya-vallabhe yato brahmädayo deväù såñöi-sthity-anta-käriëaù

jagat—of the universe; dhätri—O the nurse; namaù—obeisance; tubhyam—to You; viñëoù—of Lord Viñëu; ca—also; priya—dear; vallabhe—O beloved; yataù—because of whom; brahmä-ädayaù—Lord Brahmä etc.; deväù—demigods; såñöi—of creation; sthiti—maintenance; anta—and destruction; käriëaù—are the performers.

Prostrations to You, Çrématé Tulasé Devé, the Mother of the universe and beloved consort of Lord Viñëu*, because of whom the demigods headed by Lord Brahmä* perform creation, maintenance, and destruction.

EDITOR’S NOTESIn the Padma Puräëa, in a conversation of Devadüta and Vikuëòala, it is said,

ata eva pädme devadüta-vikuëòala-samväde

pakñe pakñe tu sampräpte dvädaçyäà vaiçya-sattamabrahmädayo 'pi kurvanti tulasé-vana-püjanam

“O best of vaiçyas*, Dvädaçé* after Dvädaçé, the demigods headed by Lord Brahmä worship Çrématé Tulasé Devé’s forest.” (quoted in the Hari-bhakti-viläsa 9.113)

Jagad-dhätri* means a surrogate mother, who is a replacement mother, replacing the action of one’s biological parents—in times of crisis or wartime. In this material world any material mother (whosoever they maybe) that has a material body is limited by constraints of facility, staff, money, ability, donors, and thus is quite limited in how many orphans to help.

On the other hand, a jagad-dhätri (Literally a universal mother) has no material body, therefore, if one is prepared to serve Her as “child” She’s fully ready to serve more than one’s biological mother does.

Both in Tulasé Upaniñad (4) as well as in this Tulasé-stotra (1) of Çré Puëòaréka däsa Çrématé Tulasé Devé is glorified as jagad-dhätré, a mother of the universe. And in the Tulasé-kavaca (5) She is addressed as janané, “mother (of the universe)”, which makes the third scriptural evidence noted so far—beyond any doubt, She is indeed “everyone’s mother of the universe”. There’s another verse on how She’s to be considered the mother of the universe. It is stated in the tulasé-snana-mantra:

Çré Tulasé-stotra 7oà 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 Govinda*.”

This is the proof of both bhakta-caitanya-käriëé, and the fourth evidence for addressing Çrématé Tulasé Devé as jagad-dhätré.

Çrématé Tulasé Devé. She 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.

In the conversation with Lord Çiva* and his wife Pärvaté* Devé quoted in the Padma Puräëa it is said:

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 6.253.176)

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

“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 pure devotional service. I offer my respects to Çrématé Tulasé Devé.” (Bhakti-rasämåta-sindhu 1.2.203)

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).

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

8 Çré Tulasé-stotra“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)

A similar verse is to be found in the Tulasé Dhätré Mähätmya in the Padma Puräëa verse 40-42 it is stated:

atas tu tulasé-devi cinomi varadä bhavacayanodbhava-duùkhaà te yad devi hådi jäyate

tat-kñamasva jagannäthe tulasé tväà namämy ahamkåtäïjalir imän manträn paöhitvä vaiñëavo janaù

karatäla-dvayaà datvä cinoti tulasé-dalamyathä na kampate çäkhä tulasyä dvija-sattama

“‘O Goddess Çrématé Tulasé Devé, this is the reason I collect Your leaves. O Goddess of the world, grant me a boon: forgive me for giving pain to Your heart by collecting Your leaves. O Çrématé Tulasé Devé, I offer my obeisances unto You.’ O best brähmaëa*, a devotee of Lord Viñëu joins the palms of his hands, recites these hymns, and clapping twice collects Çrématé Tulasé Devé leaves in such a way that Her branches do not shake.”

In this dull material world, all living entities are in the “jail” of this material world—from which you can’t easily escape. Therefore it is stated: Her name is Durgä, dur gacchati iti durgä, it is difficult to escape Her clutches. The demigods headed by Lord Brahmä* who engage in creation, maintenance and annihilation, act as wardens to conditioned souls.

We see when saintly persons visit jails how happy the wardens are to see such saintly persons minister to the sinful inhabitants of the jail, so in the same way, the miserable inhabitants of this material world, who strive to serve Çrématé Tulasé Devé will be purified and liberated by Her, thus satisfying the demigods, whose service becomes worthy by Çrématé Tulasé Devé’s grace. They feel “Our service is certainly worthy, if they take shelter of Çrématé Tulasé Devé, surely She will liberate those who serve Her”.

TEXT 2

namastaulais$a k(lyaAiNA namaAe ivaSNAui‘ayae zAuBae /namaAe maAeºa‘ade" de"iva nama: s$ampat‘ad"Aiyake( // 2 //

namas tulasi kalyäëi namo viñëu-priye çubhe namo mokña-prade devi namaù sampat-pradäyike

Çré Tulasé-stotra 9namaù—obeisance; tulasi—O Çrématé Tulasé Devé; kalyäëi—virtuous; namaù—obeisance; viñëu-priye—O dear to Lord Viñëu; çubhe—O beneficial; namaù—obeisance; mokña—of liberation; prade—O giver; devi—O goddess; namaù—obeisance; sampat—of wealth; pradäyike—O giver.

Prostrations to You, Çrématé Tulasé Devé, You are virtuous and dear to Lord Viñëu*, You are the giver of wealth and liberation.

EDITOR’S NOTESShe is renowned as the auspicious lover of Lord Viñëu who makes everyone’s life

auspicious in many places in the Vedic literatures.The second part of this verse maybe quite surprising for people to note She can liberate

one from birth and death, as Lord Mukunda* is famous for awarding liberation, so people accustomed to viewing Her service as a liability as opposed to assets, may be surprised to read that the Lord’s spouse Çrématé Tulasé Devé is also able to liberate one as well. She is simply testing one’s resolve—if one can set up one’s infrastructure for Her service in one’s living area, one will quickly see how fast She provides for reimbursement! One can then easily see, that the Lord’s spouse is no poor (nor foolish) lady at all!

TEXT 3

taulas$aI paAtau maAM inatyaM s$avaARpaà"YaAe'ipa s$avaRd"A /k(LitaRtaAipa sma{taA vaAipa paiva‡ayaita maAnavama, // 3 //

tulasé pätu mäà nityaà sarväpadbhyo ’pi sarvadä kértitäpi småtä väpi pavitrayati mänavam

tulasé—Çrématé Tulasé Devé; pätu—may protect; mäm—me; nityam—always; sarva—from all; äpadbhyaù—misfortune; api—and; sarvadä—always; kértitä—glorified; api—just; småtä—remembered; vä—or; api—just; pavitrayati—purifies; mänavam—a human being.

May Çrématé Tulasé Devé constantly protect me from all calamities at all times! Even praised, or just remembered, She purifies people.

EDITOR’S NOTESThe readers should look at the extensive evidence in the Hari-bhakti-sudhodaya chapter

18 verses 28-58 how Çrématé Tulasé Devé offers protection, this evidence is only one of many descriptions in the Puräëas*.

Kértitäpi means that certainly one should not fail to chant Her glories whenever one sees Her.

Småtä väpi means that night or day one can remember Her anytime and thus feel Her purifying presence everywhere one is in this world. She is famous as våndävana-niväsiné, She is therefore the resident of the spiritual world. Wherever She may be served, one can always strive to remember Her and thus let Her transport one to the spiritual world to be with the Lord of your heart.


namaAima izAr"s$aA de"vaI%M taulas$aI%M ivalas$aÔanauma, /yaAM ä{"î"A paAipanaAe matyaAR maucyantae s$avaRik(ilbaSaAta, // 4 //

namämi çirasä devéà tulaséà vilasat-tanum yäà dåñövä päpino martyä mucyante sarva-kilbiñät

namämi—I bow down; çirasä—with my head; devém—to goddess; tulasém—Çrématé Tulasé Devé; vilasat—shining; tanum—whose body; yäm—whom; dåñövä—seeing; päpinaù—sinful; martyäù—mortals; mucyante—are freed; sarva—of all; kilbiñät—sins.

I bow with my head to Çrématé Tulasé Devé who possesses a shining form, having seen which, sinful mortals become released from all guilt.

EDITOR’S NOTESÇirasä means one should respectfully hold Her with great reverence upon one’s head.

Both in congregational chanting parties often in warm times saintly persons put Her on one’s head in processions. In the Padma Puräëa (and surely elsewhere also) Lord Viñëu* kept Her on His head, so should we.

In the Tulasé-kavaca (1) also, we mentioned in the editor’s notes how the Lord Himself also holds Her reverently on His head as Çrématé Tulasé Devé is çirodharaëéya. So should all of us as well—hold Her reverently on one’s head in saìkértana* processions.

It is often seen that mostly people in this iron age are so selfishly disposed they at best hardly appreciate one’s work for them, just tolerating one’s existence. In such times as that, when one feels forlorn and abandoned by all in this world, She gives hope to the hopeless in this world. Therefore, how comforting it is to know someone loves you!

We are all prisoners in this world. In the same way as a forlorn prisoner is often put on a suicide watch by the wardens, Çrématé Tulasé Devé will love and protect Her servitors regardless of how many sins they’ve committed. How comforting is it to know that fact!

TEXT 5

taulasyaA r"iºataM s$ava< jagAde"ta»ar"Acar"ma, /yaA ivainah"inta paApaAina ä{"í"A vaE paAipaiBanaR(rE": // 5 //

tulasyä rakñitaà sarvaà jagad etac caräcaram yä vinihanti päpäni dåñöä vai päpibhir naraiù

tulasyä—by Çrématé Tulasé Devé; rakñitam—protected; sarvam—all; jagat—universe; etat—this; cara—moving; acaram—motionless; yä—who; vinihanti—destroys; päpäni—sins; dåñöä—being seen; vai—indeed; päpibhiù—by sinful; naraiù—people.

Çré Tulasé-stotra 11This entire world, with all the moving and non-moving objects in it, is guarded by Çrématé Tulasé Devé who, merely upon being seen by sinful men, completely destroys their sins.

EDITOR’S NOTESThe readers may look to the Tulasé-kavaca as evidence of Her protection of one and all.The alternative reading for dåñöä vai is dåñövä vä, but being not grammatically correct it is

not accepted here.

TEXT 6

namastaulasyaitatar"AM tasyaE baÜ"AÃailaM k(laAE /k(layainta s$auKaM s$avaeR iñyaAe vaEzyaAstaTaApare" // 6 //

namas tulasy atitaräà tasyai baddhäïjalià kalau kalayanti sukhaà sarve striyo vaiçyäs tathäpare

namaù—obeisance; tulasi—O Çrématé Tulasé Devé; atitaräm—more and more; tasyai—to Her; baddha—folded; aïjalim—cupped hands; kalau—in the age of Kali; kalayanti—perform; sukham—happily; sarve—all; striyaù—women; vaiçyäù—merchants; tathä—also; apare—others.

Profuse obeisance, O Çrématé Tulasé Devé! In the age of Kali* all, women, vaiçyas* and others alike, happily offer hollowed palms unto Çrématé Tulasé Devé.

EDITOR’S NOTESHere baddhäïjali means “one whose palms are folded or cupped”. In Tulasé-kavaca (12)

the word kåtäïjali with the same meaning is used:

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

“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.”

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.

The alternative reading for sarve is sarvam, thus connecting not to women, vaiçyas and others, but modifying the word sukham: “all happiness”.


taulasyaA naAparM" ik(iÂaÚE"vataM jagAtaItalae /yayaA paivai‡ataAe laAek(Ae ivaSNAus$aËeÿna vaESNAva: // 7 //

tulasyä näparaà kiïcid daivataà jagaté-tale yayä pavitrito loko viñëu-saìgena vaiñëavaù

tulasyäù—of Çrématé Tulasé Devé; na—there is no; aparam—other; kiïcit—any; daivatam—divine; jagaté—of the universe; tale—on the surface; yayä—by whom; pavitritaù—are purified; lokaù—the world; viñëu-saìgena—by contact with Lord Viñëu; vaiñëavaù—belonging to Lord Viñëu.

There is nothing on this earth more divine than Çrématé Tulasé Devé by whom the world is sanctified through contact with Viñëu*, as a Vaiñëava* world—Vaikuëöha*.

EDITOR’S NOTESPlease don’t be astonished by this. It is true! Think of it this way. The editor’s guru told us

over and over again that we should worship only Lord Kåñëa* and His direct expansions. We respect but do not formally worship other worshipable personalities (demigods) in the universe such as Lord Çiva or Lord Ganeça* or any of the demigods. We are to only worship Kåñëa. Yet, in every ISKCON temple throughout the world, by the order of the founder-äcärya*, in every morning program, we worship and glorify someone other than Kåñëa or His viñëu-tattva* expansions (in a temple or one’s place of residence). And that supreme, glorious personality is Çrématé Tulasé Devé. We worship Her because She can bestow upon us the highest goal of life—residence in the “pleasure groves” of Våndävana* while making us followers of the cowherd damsels of Vraja*. There really is nothing higher than Her!

And to those critics who say that the ISKCON founder-äcärya “didn’t give us everything”—well, yes he did! He gave us Çrématé Tulasé Devé from whom everything can be obtained!

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 Våndävana) the Vaiñëavas offer all respect to Lord Çiva as vaiñëavänäà yathä çambhuù (SB 12.13.16). According to this 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 of Rudra-Gétä SB 4.24.33-68. Noteworthy is Lord Näräyaëa’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).

Çré Tulasé-stotra 13Our 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.

Still Çréla Narottama däsa Öhäkura* states in his Prema-bhakti-candrikä,

asat-sanga kutinätichäòa anya paripätianya debe na hariha rati

äpana äpana sthänepiréti sabai tänebhakti-pathe padaye bigati

“Give up the association of the impious non-devotees. Give up the tendency to find fault in others. Don’t follow any spiritual path other than devotional service. Don’t worship the demigods. If one takes to the worship of the demigods, he becomes deviated from the path of devotional service.”

Also Çréla Bhaktivinoda Öhäkura* writes in his Kalyana-kalpataru (1.4),

(1) mana, tumi boòai pämoratomära éçvara hari taìke kena parihari’

käma-märge bhajo’ debantora

“O my wretched heart, why do you turn away from your Lord Kåñëa? Why do you walk on the path of material desires and worship the demigods?”

(2) para-brahma eka-tattva täìhäte saìpiyä sattvaniñöhä-guëe koroho ädara

ära jata deba-gaëa miçra-sattva agaëananija nija kärjera éçvara

“Please faithfully worship the one Supreme Personality of Godhead, who is situated in transcendental goodness. The numberless demigods, whose goodness is mixed with other modes, are entrusted with specific duties.”

(3) se sabe sammäna kori’ bhajo’ eka-mätra harijini sarba-éçvara-éçvara

mäyä jäìra chäyä-çakti täì’te aikäntiké bhaktisädhi’ käla käöo nirantara

“Honor all the demigods, but worship Lord Kåñëa alone. He is the master of all masters. Goddess Mäyä* is His shadow potency. Please pass your time always serving Him with unalloyed devotion.”

(4) mülete siïcile jala çäkhä-pallabera balaçire bari nähi kärjakara

hari-bhakti äche jaìra sarba-deba bandhu täìrabhakte sabe korena ädara

14 Çré Tulasé-stotra“If one waters a tree’s roots, the leaves and branches will become strong. One should not

water the top part of the tree. All the demigods become friends of Lord Kåñëa’s devotee. They honor him.”

(5) binoda kohiche mana rädhä-kåñëa-çré-caraëabhajo bhajo bhajo nirantara

“O my heart, Bhaktivinoda tells you this: Please always worship, worship, worship the graceful feet of Çré Çré Rädhä* and Kåñëa.”

This is a most astonishing verse yet written by Puëòaréka däsa in these prayers. One should not fail to note that if such an amazing Sanskrit poet as he has written thusly, He must have done his research properly. Reverse engineering, therefore, means that researchers should strive to locate the exacting evidence that will support this amazing verse.

In the Padma Puräëa, in a conversation of Devadüta and Vikuëòala, it is said,

ata eva pädme devadüta-vikuëòala-samväde

pakñe pakñe tu sampräpte dvädaçyäà vaiçya-sattamabrahmädayo 'pi kurvanti tulasé-vana-püjanam

“O best of vaiçyas*, Dvädaçé* after Dvädaçé, the demigods headed by Lord Brahmä* worship Çrématé Tulasé Devé’s forest.” (quoted in the Hari-bhakti-viläsa 9.113)

The original reading for yayä is yathä, but being not grammatically correct it is not accepted here.

TEXT 8

taulasyaA: paéavaM ivaSNAAe: izAr"syaAr"AeipataM k(laAE /@Ar"Aepayaita s$avaARiNA ™aeyaAMis$a nar"mastake( // 8 //

tulasyäù pallavaà viñëoù çirasy äropitaà kalau äropayati sarväëi çreyäàsi nara-mastake

tulasyäù—of Çrématé Tulasé Devé; pallavam—bud sprout; viñëoù—of Lord Viñëu; çirasi—on the head; äropitam—placed; kalau—in the age of Kali; äropayati—places; sarväëi—all; çreyäàsi—welfare; nara—of a man; mastake—on the head.

In this age of Kali*, when a bud sprout of Çrématé Tulasé Devé is offered on the head of Lord Viñëu* then it is the same as receiving all the blessings on the worshiper’s head.

EDITOR’S NOTESIf one grows a very big Çrématé Tulasé Devé’s plant or has a lot of Çrématé Tulasé Devé’s

plants to serve, one should daily take the time to crop the top bud on every branch of

Çré Tulasé-stotra 15Çrématé Tulasé Devé regardless if that bud is a leaf cluster or flower cluster. If one does thusly for both big and small Çrématé Tulasé Devé’s plants that might mean up to 20 minutes or so per plant, that much time is easy for the devoted but difficult for many persons to do. “What’s in it for me?” one may rightly ask. This verse assures one that any such endeavors in Her service will never be in vain, a great “capital investment scheme” so to speak, of one’s time.

One may take the words “çirasy äropitaà kalau” to mean that one offers such to the Lord’s form as Çälagräma-Çilä*, but the author did not expressly state such, there is no difference between any part of the Supreme Lord’s body, either Lotus Head or Lotus Feet, regardless, worshippers offer Çrématé Tulasé Devé to all of these parts of the limbs of the Lord.

The alternative reading for nara-mastake is vara-mastake, but being meaningless it is not accepted here.

TEXT 9

taulasyaAM s$ak(laA de"vaA vas$ainta s$atataM yata: /@tastaAmacaRyaeéaAeke( s$avaARnde"vaAna, s$amacaRyana, // 9 //

tulasyäà sakalä devä vasanti satataà yataù atas täm arcayel loke sarvän devän samarcayan

tulasyäm—in Çrématé Tulasé Devé; sakaläù—all; deväù—demigods; vasanti—reside; satatam—always; yataù—because; ataù—therefore; täm—Her; arcayet—one should worship; loke—in this world; sarvän—all; devän—demigods; samarcayan—worshiping.

In Çrématé Tulasé Devé all the demigods reside all the time. Therefore one should worship Her, thereby worshiping all demigods in this world.

EDITOR’S NOTESIn the Tulasé Upaniñad it’s stated that the demigods are situated in the middle of Çrématé

Tulasé Devé, elsewhere it’s stated that the demigods are situated on the top of Çrématé Tulasé Devé. As stated in a commentary to a Telugu song “Tulasé Jagaj-janani” by a renowned South-Indian poet Tyägaräja* the following stotra* (exact puräëic* source presently unknown, research is ongoing) is to be recited daily by women while worshipping (watering) Çrématé Tulasé Devé,

yan-müle sarva térthäni yan-madhye sarva devatäùyad-agre sarva vedäç ca täà tulaséà namämy ahaà

“I offer obeisances to this Çrématé Tulasé Devé in whose root are all sacred places, in whose middle part are all celestials, and in whose crown are all Vedas.” “Which verse shall we

16 Çré Tulasé-stotrachoose?” one may ask. Herein Çré Puëòaréka däsa without taking any sides in the controversy states diplomatically that the demigods are “there”.

As in the material world one is often forced to visit many shops to purchase one’s provisions, and at such exhausting times one promises that if one finds one single big store that has mostly everything one needs, one will go there. In the same way where there is Çrématé Tulasé Devé, all worshipable personalities are present.

By satisfying and serving Her, one automatically satisfies all the demigods in this world. How satisfying to know that!

In 1976 one of the editor’s God-sisters who lives in Los Angeles asked his guru that question, “How one may worship the Myrobalan (ämalaké*, eng. Indian Gooseberry) tree as mentioned in the Bhakti-räsämåta-sindhu?”

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 worshiping, respecting, and contemplating the açvattha tree, Çrématé Tulasé Devé’s tree, ämalaké tree, the cow, the brähmaëa*, and the Vaiñëava*.” (BRS 1.2.110)

This tree naturally doesn’t grow in Los Angeles, thus her confusion.The editor’s gurudeva replied, “Just serve Çrématé Tulasé Devé, that will include all tree

worship.”The editor originally thought he was trying to deflect the question, but later on upon

seeing this verse, noted he was actually literally meaning this!The public will certainly relish offering such newly-formed Çrématé Tulasé Devé’s buds to

the Lord.

TEXT 10

namastaulais$a s$avaRÁae pauç&SaAeÔamavaéaBae /paAih" maAM s$avaRpaApaeBya: s$avaRs$ampat‘ad"Aiyake( // 10 //

namas tulasi sarva-jïe puruñottama-vallabhe pähi mäà sarva-päpebhyaù sarva-sampat-pradäyike

namaù—obeisance; tulasi—O Çrématé Tulasé Devé; sarva—of everything; jïe—O knower; puruña-uttama—of the Supreme Person; vallabhe—O beloved; pähi—please protect; mäm—me; sarva—of all; päpebhyaù—sins; sarva—of all; sampat—wealth; pradäyike—O giver.

Prostrations to You, Çrématé Tulasé Devé, the all-knower and beloved of the Supreme Person. You bestow all wealth. Please protect me from all sins.

Çré Tulasé-stotra 17EDITOR’S NOTES

Çrématé Tulasé Devé is glorified as the one who knows everything and everyone as the lover of the highest person (the Supreme Lord), She can compassionately purify anyone who takes to Her service. One must serve Her in a beggingly respectful mood, and She can not only bestow all wealth, but whatever Her servants desire or require in this world. The readers should only look towards the Tulasé-kavaca (the protective armor of Çrématé Tulasé Devé) to see how She does this, and what you must do to win Her favor.

TEXT 11

wita staAe‡aM paur"A gAItaM pauNx"r"Ike(NA DaImataA /ivaSNAumacaRyataAM inatyaM zAAeBanaEstaulas$aId"laE: // 11 //

iti stotraà purä gétaà puëòarékeëa dhématä viñëum arcayatäà nityaà çobhanais tulasé-dalaiù

iti—thus (ends); stotram—prayer; purä—long ago; gétam—sung; puëòarékeëa—by Çré Puëòaréka; dhématä—wise; viñëum—of Lord Viñëu; arcayatäm—the worship must be performed; nityam—always; çobhanaiù—with beautuful; tulasé-dalaiù—leaves of Çrématé Tulasé Devé.

Thus, this prayer has formerly been sung by the wise Puëòaréka. One must always worship Lord Viñëu* regularly by offering beautiful leaves of Çrématé Tulasé Devé.

EDITOR’S NOTESThe text beginning with iti indicates that the previous text was the last text of the stotra*.

Obviously Çré Puëòaréka däsa intended this to be the end of his stotra. “Who wrote the rest five verses?” one may ask. Although we may never find out, they are all nice to read.

The alternative reading for arcayatäm is arcayatä, but being not grammatically correct it is not accepted here.

TEXT 12-13

taulas$aI ™aImaRh"AlaºmaIivaRâAivaâA yazAisvanaI /DamyaAR DamaARnanaA va{nd"A de"vaIde"vamana:i‘ayaA // 12 //laºmaIi‘ayas$aKaI de"vaI âAEBaURimar"calaA calaA /SaAex"zAEtaAina naAmaAina taulasyaA: k(LtaRyaeªar": // 13 //

tulasé çrér mahä-lakñmér vidyävidyä yaçasvinédharmyä dharmänanä våndä devé-deva-manaù-priyä

18 Çré Tulasé-stotralakñmé-priya-sakhé devé dyaur bhümir acalä caläñoòaçaitäni nämäni tulasyäù kértayen naraù

tulasé—Çrématé Tulasé Devé; çréù—Çrématé Lakñmé Devé; mahä—great; lakñméù—goddess of fortune; vidyä—knowledge; avidyä—ignorance; yaçasviné—glorious; dharmyä—virtuous; dharma-änanä—whose face is religion; våndä—present everywhere; devé—of goddesses; deva—and of demigods; manaù—to the minds; priyä—dear; lakñmé-priya—dear to Çrématé Lakñmé Devé; sakhé—friend; devé—goddess; dyauù—heavenly; bhümiù—the earth; acalä—non-moving; calä—moving; ñoòaça—sixteen; etäni—these; nämäni—names; tulasyäù—of Çrématé Tulasé Devé; kértayet—should glorify; naraù—a person.

A human being should chant these sixteen names of Çrématé Tulasé Devé: (1) Tulasé, (2) Çré*, (3) Mahälakñmé*, (4) Vidyä, (5) Avidyä, (6) Yaçasviné, (7) Dharmyä, (8) Dharmänanä, (9) Våndä*, (10) Devédevamanaùpriyä, (11) Lakñmépriyasakhé, (12) Devé, (13) Dyau, (14) Bhümi*, (15) Acalä, (16) Calä.

EDITOR’S NOTESHer names are:(1) Tulasé, one whose beauty is incomparable:

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’.” (Brahma-vaivarta Puräëa 2.15.14)

(2) Çré, She’s better than the goddess of fortune Çrématé Lakñmé* Devé (see below the Hari-bhakti viläsa verse) as a servant of Çréjé* (Çrématé Rädhikä):

Çrématé Våndä Devé states Herself,

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 Çrématé Lakñmé Devé, 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?” (Rüpa Gosvämé, Dana-keli-kaumudé 11)

(3) Mahälakñmé: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.” (Hari-bhakti-viläsa 7.279 quoting from Dvärakä-mähätmya)

Çré Tulasé-stotra 19The editor’s guru wrote in his purport of Çrémad-Bhägavatam (3.16.21) as follows: “The

goddess of fortune, Lakñmé, is sometimes envious of the Çrématé Tulasé Devé’s leaves which are placed at the lotus feet of the Lord, for they remain fixed there and do not move, whereas Lakñméjé, although stationed by the chest of the Lord, sometimes has to please other devotees who pray for her favor. Lakñméjé sometimes has to go to satisfy her numerous devotees, but Çrématé Tulasé Devé’s leaves never forsake their position, and the Lord therefore appreciates the service of Çrématé Tulasé Devé more than the service of Lakñmé. When the Lord says, therefore, that it is due to the causeless mercy of the brähmaëas* that Lakñméjé does not leave Him, we can understand that Lakñméjé is attracted by the opulence of the Lord, not by the brähmaëas’ benedictions upon Him. The Lord is not dependent on anyone’s mercy for His opulence; He is always self-sufficient. The Lord’s statement that His opulence is due to the benediction of the brähmaëas and Vaiñëavas* is only to teach others that they should offer respect to the brähmaëas and Vaiñëavas, the devotees of the Lord.”

(4) Vidyä, She awards one knowledge: vidyäyai veda-vädinäm, “this protective hymn bestows knowledge to the followers of Vedas” (Tulasé-kavaca 8).

(5) Avidyä, She protectively tells her ward not to learn any mundane knowledge that might deviate one from attaining Her Lord,

jïätayaù pitarau puträ bhrätaraù suhådo 'pareyad vadanti yad icchanti cänumodeta nirmamaù

“An intelligent man in human society should make his own program of activities very simple. If there are suggestions from his friends, children, parents, brothers or anyone else, he should externally agree, saying, ‘Yes, that is all right’, but internally he should be determined not to create a cumbersome life in which the purpose of life will not be fulfilled.” (Çrémad-Bhägavatam 7.14.6)

Çréla Bhaktivinoda Öhäkura* also states in his Çaraëägati (1.2.3),

jaòa-vidyä jata, mäyära vaibhava,tomära bhajane bädhä

moha janamiyä, anitya saàsäre,jévake koraye gädhä

“All the so-called knowledge of this world is born of the flickering potency of Your illusory energy (mäyä). It is an impediment to the execution of devotional service to You. Indulgence in mundane knowledge verily makes an ass of the eternal soul by encouraging his infatuation with this temporary world.”

(6) Yaçasviné, She’s celebrated as the famous one.(7) Dharmyä, She’s the personification of religiosity.(8) Dharmänanä, whose very face embodies religion.(9) Våndä, She manifests Herself in many multiple forms throughout the many universes.

avåkña-våkña-rüpäsi våkñatvaà me vinäçaya

20 Çré Tulasé-stotratulasy atula-rüpäsi tulä-koöi-nibhe ’jare

“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 the Gaìgä* (a sacred river in India) is glorified in all the scriptures as pervading the three worlds, so You, Çrématé Tulasé Devé, also are seen everywhere in the universe (within the moving and non-moving entities).” (Padma Puräëa 1.61.28)

(10) Devédevamanaùpriyä, dear to the minds of all worshipable demigods, or dear to the mind of the Lord of Lords.

The alternative reading for våndä is devé, but being meaningless it is not accepted here. The alternative reading for devé-deva-manaù-priyä is deva-deva-manaù-priyä. In this case deva-deva may be interpreted in distributive sense, “every demigod”.

TEXT 14

laBatae s$autar"AM Bai·(mantae ivaSNAupadM" taTaA /taulas$aI BaURmah"AlaºmaI: paiánaI ™aIh"ir"i‘ayaA // 14 //

labhate sutaräà bhaktim ante viñëu-padaà tathätulasé bhür mahä-lakñméù padminé çré-hari-priyä

labhate—attains; sutaräm—exceptional; bhaktim—devotion; ante—at the end of life; viñëu-padam—the abode of Lord Viñëu; tathä—also; tulasé—Çrématé Tulasé Devé; bhüù—the earth; mahä-lakñméù—Mahälakñmé; padminé—Padminé, sitting on the lotus; çré-hari-priyä—dear to Lord Hari.

He achieves still more devotion and finally attains Lord Viñëu’s* abode. Çrématé Tulasé Devé is also known as Bhümi*, Mahälakñhmé*, Padminé*, and Çréharipriyä*.

EDITOR’S NOTESThere are many such names of Çrématé Tulasé Devé, the Brahma-vaivarta Puräëa gives

eight names, there are 108 names as well, the devoted learn these many names to worship and remember Her as in Vedic ages men would chant many prayers about their worshipful Lords i.e. the thousand names of Lord Viñëu, or Gaìgä*, Yamunä*, Gopala*, Rädhä*, etc. etc. we will attain purity and attain the abode of the Lord, Çré Puëòaréka däsa assures, by chanting regularly these names.

Çré Tulasé-stotra 21When the editor saw these names mentioned two times in the stotra*, he knew intuitively

that Çré Puëòaréka däsa must not have been from Madhva Saàpradäya*, but from Çré Saàpradäya as they love Çré-devé and Bhü-devé.

Last year while reading an old Çré Vaiñëava* book published in 1909 and later on in 1982, therein the confirmation was obtained that Çré Puëòaréka däsa was 100% a Çré Vaiñëava. If anyone can give hagiographical background about Çré Puëòaréka, please contact the editor.

Padminé is also a name of Çrématé Lakñmé Devé referring to her sitting or standing on a lotus flower. She was born from the milk ocean seated on a lotus flower.

The alternative reading for tathä is labhet which means “he can attain”. The alternative reading for çré is çréù thus separating çré-hari-priyä (“dear to Çré Hari*”) into çré (“Lakñmé”) and hari-priyä (“dear to Hari”).

TEXT 15

taulais$a ™aIs$aiKa zAuBae paApah"Air"iNA pauNyade" /namastae naAr"d"nautae naAr"AyaNAmana:i‘ayae // 15 //

tulasi çré-sakhi çubhe päpa-häriëi puëya-de namas te närada-nute näräyaëa-manaù-priye

tulasi—O Çrématé Tulasé Devé; çré—of Çrématé Lakñmé Devé; sakhi—O friend; çubhe—O auspicious; päpa—of sins; häriëi—O destroyer; puëya—of the results of pious activity; de—O bestower; namaù—obeisance; te—unto You; närada-nute—O one who is praised by Närada Muni; näräyaëa-manaù—to Lord Näräyaëa’s mind; priye—O one who is dear.

Prostrations to Çrématé Tulasé Devé! You are dear friend of Çrématé Lakñmé* Devé, benevolent, remover of sins, giver of spiritual qualities, praised by Närada Muni*, and dear to the mind of Lord Näräyaëa*.

EDITOR’S NOTESÇré Puëòaréka däsa copied verbatim the second half of çloka* 7 and the first half of çloka 8

combined together from the Tulasé Upaniñad to create his çloka 15. It’s noteworthy that he didn’t alter it in any way, shape or form considering the choice of words to be perfect. If one quotes a verse more than once it underlines the poet’s considering the importance of the verse, so similarly it is hoped that the readers will also relish these verses of Puëòaréka’s Tulasé-stotra.

wita ™aIpauNx"r"Ik(k{(taM ™aItaulas$aIstaAe‡aM s$aMpaUNARma, //

iti çré-puëòaréka-kåtaà çré-tulasé-stotraà saàpürëam

iti—thus; çré-puëòaréka-kåtam—composed by Çré Puëòaréka; çré-tulasé-stotram—Çré Tulasé-stotra; saàpürëam—complete.

Thus ends the Çré Tulasé-stotra composed by Çré Puëòaréka.


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.”

Çré Tulasé-stotra 23

APPENDIX 1

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.

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.”


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

religious example for all human beingsAcyuta—(lit. “infallible”) name of Lord KåñëaÄmalaké—see DhätréÄçrama—1. hermitage of a sage; 2. one of the four spiritual orders in Vedic societiesAçvattha—a sacred treeBhajana—worship, serviceBhakta—devoteeBhakti—devotionBhaktivinoda Öhäkura—äcärya in the line of Gauòéya Vaiñëavas to which the editor also

belongs; the author of many important booksBhü-devé—personification of one of the Lord’s principal energiesBhümi—personification of the earthBrahmä—the first created living being and secondary creator of the material universe; the

presiding deity of the mode of passionBrähmaëa—the first, intellectual and priestly, social order in Vedic societyCaitanya Mahäprabhu—Lord Kåñëa in the aspect of His own devotee; appeared in

Navadvépa, West Bengal, and 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 Mäyäpur

Darçana—audience with the Deity in the templeDhätré—sacred tree very dear to Lord Viñëu; also known as Ämalaké, eng. a.k.a. Indian

GooseberryDurgä—the personification of the material energy; see also PärvatéDvädaçé—the twelfth day of waning and waxing moonEkädaçé—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

Ganeça—demigod; son of Lord Çiva and Çrématé Pärvaté Devé having an elephant’s headGaìgä—one of the wives of Lord Näräyaëa; incarnates in the material world as the sacred

river GaìgäGauòéya—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

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

Gopala—(lit. “protector of cows”) name of Lord Kåñëa

Çré Tulasé-stotra 25Govinda—(lit. “one who gives pleasure to the earth, cows, and senses”) name of Lord KåñëaGuru—spiritual master, preceptorHari—see Kåñëa or ViñëuJagad-dhätri—lit. “a universal mother”Kali-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

Karma—1. fruitive work; 2. the results of it; 3. the law by which its results are obtainedKavaca—(lit. “armor”) a protective hymn dedicated to some deityKeçava—(lit. “the killer of the Keçi demon”) see Kåñëa or ViñëuKåñëa—the original two-armed form of the Supreme Lord who is the origin of all other

formsLakñmé—the goddess of fortune, the wife of Lord Viñëu; an expansion of Çrématé RädhäräëéMädhava—name of Lord Kåñëa meaning “the husband of the goddess of fortune”Madhu—demon killed by the Lord who is therefore know as MadhusüdanaMahädeva—name of Lord ÇivaMahälakñmé—principal form of Çrématé Lakñmé DevéMaïjaré—flower buds of Çrématé Tulasé DevéMantra—sacred verse for meditation, sacrifice or prayerMärkaëòeya Åñi—sage famous for his longevityMäyä—(lit. “illusion”) personification of the material illusory energy; see DurgäMukunda—name of the Lord meaning “the bestower of liberation”Närada 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

Näräyaëa—an expansion of Lord Kåñëa; the presiding Deity of the Vaikuëöha planetsNarottama däsa Öhäkura—äcärya and poet in the line of Gauòéya Vaiñëavas to which the

editor also belongsPadminé—name of Çrématé Lakñmé Devé; see editor’s notes to Text 14Pärvaté—demigoddess, wife of Lord Çiva, the personification of material energyPrasäda—(lit. “mercy”) the remnants of food taken by the LordPüjä—worship ceremonyPuëòaréka däsa—medieval South-Indian Vaiñëava poetPuräëa—(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

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

Åñi—sageRüpa Gosvämé—one of the principal followers of Çré Caitanya MahäprabhuÇakta—worshiper of Çrématé Durgä Devé considering her the supreme object of worship

26 Çré Tulasé-stotraÇälagräma-Çilä—worshipable Deity of Lord Näräyaëa in the form of a stone from the river

GaëòakéÇambhu—name of Lord ÇivaSaàpradäya—a disciplic succession of spiritual masters, along with the followers in that

tradition, through which spiritual knowledge is transmittedSaìkértana—loud congregational chanting of the holy names of the LordSanätana Gosvämé—one of the principal followers of Çré Caitanya MahäprabhuÇiva—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 KåñëaÇloka—Sanskrit verseÇré (Çréjé in Hindi)—1. name of both Çrématé Lakñmé Devé and Çrématé Rädhäräëé; 2. title

optionally attributed to names of respectable persons and spiritual booksÇréharipriyä—lit. “dear to Lord Hari”; name of Çrématé Tulasé DevéÇréla, Çréman—respectful title for a male person meaning “endowed with the blessings of

Çré, the goddess of fortune and consort of Lord Viñëu”Çrématé—respectful title for a ladyStava—glorification, prayerStotra—hymn, glorificationTantric—pertaining to ritualistic and magic practices based on VedasTyägaräja—renowned South-Indian poetUmä—name of Çrématé Pärvaté DevéUpaniñad—special kind of text found in the VedasVaikuëöha—(lit. “[the place] bereft of anxiety”) planets in the spiritual worldVaiñëava—a devotee of Lord Viñëu or KåñëaVaiçya—the third social order of Vedic society; merchants and farmersVarya—(lit. “to be chosen”) the best (representative) of some groupVäsudeva—name of Lord KåñëaViñëu—(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

Viñëu-tattva—primary expansion of Lord Kåñëa having full status as GodheadViçvanätha Cakravarté Öhäkura—äcärya in the line of Gauòéya Vaiñëavas to which the

editor also belongs; the author of many important booksVraja—see VåndävanaVåndä—a gopé in Goloka Våndävana who is directing the pastimes of Lord Kåñëa; expands

in the material world in the form of Çrématé Tulasé DevéVåndävana—Kåñëa’s eternal abode, where He fully manifests His quality of sweetness; the

village on this earth in which He enacted His childhood pastimes five thousand years ago

Yamadüta—messenger of Lord YamaräjaYamaräja—the demigod in charge of punishing the sinfulYamunä—daughter of the Sun-god and sister of 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

Çré Tulasé-stotra 27Literary Works

Bhagavad-gétäBhakti-räsämåta-sindhu by Çréla Rüpa GosväméBrahma-vaivarta PuräëaDana-keli-kaumudé by Çréla Rüpa GosväméGaruòa PuräëaGaruòa Puräëa Saroddhära—a compilation of quotes from mostly Garuòa Puräëa regarding

death and Vedic rites for the departedGétävalé by Çréla Bhaktivinoda ÖhäkuraHari-bhakti-sudhodaya—stated to be a part of Närada Puräëa, but nowadays only awailable

as a separate textHari-bhakti-viläsaKalyana-kalpataru by Çréla Bhaktivinoda ÖhäkuraNärada PuräëaPadma PuräëaPrema-bhakti-candrikä by Çréla Narottama däsa ÖhäkuraÇaraëägati by Çréla Bhaktivinoda ÖhäkuraSkanda PuräëaÇrémad-BhägavatamTulasé-kavacaTulasé Upaniñad

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