Glories of Srimati Tulasi devi from Sri Garg Samhita, Canto 2 Chp 16

Chapter Sixteen

Tulasi-pujana

The Worship of Tulasi

Text 1

shri-narada uvaca

radha-vakyam tatah shrutva

rajan sarva-sakhi-vara

candranana pratyuvaca

samvicarya kshanam hridi

shri-narada uvaca—Shri Narada said; radha-vakyam—the words of Shri Radha; tatah—then; shrutva—hearing; rajan—O king; sarva—all; sakhi—friends; vara—the best; candranana—Candranana; pratyuvaca—replied; samvicarya—considering; kshanam—for a moment; hridi—in her heart.

Shri Narada said: Hearing Radha’s words, and reflecting on them in her heart for a moment, Candranana, the best of all friends, replied.

Text 2

shri-candrananovaca

param saubhagya-dam radhe

maha-punyam vara-pradam

shri-krishnasyapi labdhy-artham

tulasi-sevanam matam

shri-candranana uvaca—Shri Candranana said; param—great; saubhagya-dam—giving good fortune; radhe—O Radha; maha-punyam—very sacred; vara-pradam—granting blessings; shri-krishnasya—of Shri Krishna; api—even; labdhy-artham—to attain; tulasi—of Tulasi; sevanam—the service; matam—is considered.

Shri Candranana said: O Radha, service to Tulasi gives the greatest piety, the greatest good fortune, and the greatest benediction. It gives Lord Krishna’s association.

Text 3

drishöa sprishöathava dhyata

kirtita namita stuta

ropita sincita nityam

pujita tulasishöa-da

drishöa—seen; sprishöa—touched; athava—or; dhyata—remembered; kirtita—glorified; namita—bowed down; stuta—offered prayers; ropita—planted; sincita—watered; nityam—always; pujita—worshiped; tulasi—Tulasi; ishöa—desires; da—granting.

You should always gaze on Tulasi, touch her, remember her, glorify her, bow down before her, offer prayers to her, plant her, and worship her. Then she will grant Your desire.

Text 4

navadha tulasi-bhaktim

ye kurvanti dine dine

yuga-koöi-sahasrani

te yanti sukritam shubhe

navadha—nine kinds; tulasi-bhaktim—devotional service to Tulasi; ye—who; kurvanti—do; dine—day; dine—after day; yuga—of yugas; koöi——ten million; sahasrani—thousands; te—they; yanti—attain; sukritam—piety; shubhe—O beautiful one.

They who day after day serve Tulasi in these nine ways attain the result of pious deeds performed in many thousands of millions of yugas.

Texts 5 and 6

yavac chakha-prashakhabhir

bija-pushpa-dalaih shubhaih

ropita tulasi martyair

vardhate vasudha-tale

tesham vamsheshu ye jata

ye bhavishyanti ye gatah

a-kalpa-yuga-sahasram

tesham vaso harer grihe

yavat—as; chakha—branches; prashakhabhih—and sub-branches; bija—seeds; pushpa—flowers; dalaih—leaves; shubhaih—beautiful and auspicious; ropita—planted; tulasi—Tulasi; martyaih—by human beings; vardhate—increases; vasudha-tale—on the surface of the earth; tesham—of them; vamsheshu—in the families; ye—who; jata—born; ye—who; bhavishyanti—will be; ye—who; gatah—have gone; a-kalpa-yuga-sahasram—a thousand kalpa-yugas; tesham—of them; vasah—residence; hareh—of Lord Hari; grihe—in the home.

A person who who plants Tulasi liberates his family. As many branches, sub-branches, seeds, flowers, and leaves as are on the Tulasi he has planted, so many ancestors and descendents in his family for thousands of kalpa-yugas will go to Lord Krishna’s transcendental abode.

Text 7

yat phalam sarva-patreshu

sarva-pushpeshu radhike

tulasi-dalena caikena

sarvada prapyate tu tat

yat—what; phalam—result; sarva-patreshu—on all leaves; sarva-pushpeshu—on all flowers; radhike—O Radha; tulasi-dalena—by a Tulasi leaf; ca—and; ekena—by one; sarvada—always; prapyate—is attained; tu—indeed; tat—that.

O Radha, by offering Lord Krishna a single Tulasi leaf one attains the result of offering Him every flower and leaf that exists.

Text 8

tulasi-prabhavair patrair

yo narah pujayed dharim

lipyate na sa papena

padma-patram ivambhasa

tulasi—from Tulasi; prabhavaih—grown; patraih—with leaves; yah—who; narah—a person; pujayet—worships; harim—Krishna; lipyate—is touched; na—not; sah—he; papena—by sin; padma-patram—a lotus leaf; iva—like; ambhasa—by water.

A person who with offerings of Tulasi-leaves worships Lord Krishna is not touched by sin as a lotus-leaf is not touched by water.

Text 9

suvarna-bhara-shatakam

rajatam yac-catur-gunam

tat-phalam samavapnoti

tulasi-vana-palanat

suvarna—of gold; bhara—bharas; shatakam—a hundred; rajatam—silver; yac-catur-gunam—four times; tat-phalam—that result; samavapnoti—attains; tulasi—of Tulasi; vana—of a forest; palanat—from protection.

By protecting a Tulasi forest one attains the result of giving in pious charity a hundred bharas of gold or four hundred bharas of silver.

Text 10

tulasi-kananam radhe

grihe yasyavatishöhati

tad-griham tirtha-rupam hi

na yanti yama-kinkarah

tulasi—of Tulasi; kananam—a forest; radhe—O Radha; grihe—in the home; yasya—of whom; avatishöhati—stays; tad-griham—that home; tirtha—of a pilgrimage place; rupam—teh form; hi—not; na—indeed; yanti—go; yama—of Yamaraja; kinkarah—the servants.

A home in the midst of a Tulasi forest is a sacred pilgrimage place. Yamaraja’s servants will never enter that home.

Text 11

sarva-papa-haram punyam

kamadam tulasi-vanam

ropayanti narah shreshöhas

te na pashyanti bhaskarim

sarva—all; papa—sins; haram—removing; punyam—sacred; kamadam—fulfilling desires; tulasi—Tulasi; vanam—forest; ropayanti—plants; narah—people; shreshöhah—the best; te—they; na—not; pashyanti—see; bhaskarim—Yamaraja.

They who plant a sacred Tulasi forest, which fulfills desires and removes all sins, are the best of people. They will never see Yamaraja.

Text 12

ropanat palanat sekad

darshanat sparshanan nrinam

tulasi dahate papam

van-manah-kaya-sancitam

ropanat—from planting; palanat—from maintaining; sekat—from watering; darshanat—from seeing; sparshanan—from touching; nrinam—of men; tulasi—Tulasi; dahate—burns; papam—sin; vak—words; manah—mind; kaya—body; sa{—.sy 24citam—accumulated.

For persons who plant, protect, water, see, or touch her, Tulasi burns the sins committed with the body, mind, and words.

Text 13

pushkaradyani tirthani

gangadyah saritas tatha

vasudevadayo deva

vasanti tulasi-dale

pushkara—with Pushkara Lake; adyani—beginning; tirthani—holy places; ganga—the Ganga; adyah—beginning with; saritah—rivers; tatha—so; vasudeva—with Lord Vasudeva; adayah—beginning with; deva—Deities; vasanti—reside; tulasi—Tulasi; dale—on a single leaf.

On a single Tulasi leaf the holy places beginning with Pushkara, the sacred rivers beginning with the Ganga, and the Deities headed by Lord Vasudeva reside.

Text 14

tulasi-manjari-yukto

yas tu pranan vimuncati

yamo ‘pi nekshitum shakto

yuktam papa-shatair api

tulasi-manjari-yuktah—with a Tulasi-ma 24jari; yah—one whop; tu—indeed; pranan—life; vimuncati—abandons; yamah—Yamaraja; api—even; na—not; ikshitum—to see; shaktah—is able; yuktam—endowed; papa—of sins; shataih—with hundreds; api—even.

Even though stained with a hundred sins, a person who touches a Tulasi-manjari as he leaves this life does not see Yamaraja.

Text 15

tulasi-kashöha-jam yas tu

candanam dharayen narah

tad deham na sprishet papam

kriyamanam apiha yat

tulasi—Tulasi; kashöha—wood; jam—born; yah—one who; tu—indeed; candanam—sandal paste; dharayen—wears; narah—a person; tat—that; deham—body; na—not; sprishet—touches; papam—sin; kriyamanam—doing; api—even; iha—here; yat—which.

Sin does not touch the the body of a sinner anointed with Tulasi-paste.

Text 16

tulasi-vipina-cchaya

yatra yatra bhavec chubhe

tatra shraddham prakartavyam

pitrinam dattam akshayam

tulasi—of Tulasi; vipina—of a forest; chaya—the shade; yatra yatra—wherever; bhavec—may be; shubhe—auspicious; tatra—there; shraddham—sraddha; prakartavyam—should be performed; pitrinam—to the pitas; dattam—offered; akshayam—akshaya.

Wherever is the beautiful shade of a Tulasi forest, there shraddha should be offered. There akshaya should be offered to the pitas.

Text 17

tulasyah sakhi mahatmyam

adidevash catur-mukhah

na samartho bhaved vaktum

yatha devasya sharnginah

tulasyah—of Tulasi; sakhi—) friend; mahatmyam—the glory; adidevash—Brahma; catur-mukhah—who has four heads; na—not; samarthah—is able; bhavet—may be; vaktum—to speak; yatha—as; devasya—of the Lord; sharnginah—who carries the sharnga bow.

O friend, as four-faced Brahma cannot describe all the glories of Lord Krishna, who holds the sharnga bow, so he cannot descibe all the glories of Tulasi.

Text 18

shri-krishnacandra-carane

tulasim candanair yutam

yo dadati puman stri va

yathoktam phalam apnuyat

shri-krishnacandra-carane—at the feet of Shri Krishnacandra; tulasim—Tulasi; candanaih—with sandal paste; yutam—endowed; yah—who; dadati—gives; puman—man; stri—woman; va—or; yatha—as; uktam—spoken; phalam—result; apnuyat—attains.

A man or woman who offers sandal-paste and Tulasi to Shri Krishnacandra’s feet attains the results I have told to You.

Text 19

tulasi-sevanam nityam

kuru tvam gopa-kanyake

shri-krishno vashyatam yati

yena va sarvadaiva hi

tulasi—to Tulasi; sevanam—service; nityam—regularly; kuru—do; tvam—You; gopa-kanyake—O gopi; shri-krishnah—Shri Krishna; vashyatam—to control; yati—will go; yena—by which; va—or; sarvada—always; eva—indeed; hi—certainly.

O gopi, serve Tulasi every day. Then Shri Krishna will always be Your submissive servant.

Text 20

shri-narada uvaca

ittham candranana-vakyam

shrutva raseshvari nripa

tulasi-sevanam sakshad

arebhe hari-toshanam

shri-naradah uvaca—Shri Narada said; ittham—thus; candranana-vakyam—the words of Candranana; shrutva—hearing; raseshvari—the queen of the rasa dnace; nripa—O king; tulasi-sevanam—the service of Tulasi; sakshat—directly; arebhe—began; hari-toshanamto please Lord Hari.

Shri Narada said: O king, after hearing Candranana’s words, Shri Radha, the queen of the rasa dance, in order to please Lord Krishna, began to serve Shri Tulasi.

Texts 21-25

ketaki-vana-madhye ca

shata-hastam su-vartulam

uccair hema-khacid-bhitti-

padmaraga-taöam shubham

harid-dhiraka-muktanam

prakarena mahollasat

sarvatas tolika-yuktam

cintamani-su-manditam

hema-dhvaja-samayuktam

uttorana-virajitam

haimair vitanaih parito

vaijayantam iva sphurat

etadrisham shri-tulasi-

mandiram su-manoharam

tan-madhye tulasim sthapya

harit-pallava-shobhitam

abhijin-nama-nakshatre tat-sevam sa cakara ha

samahutena gargena

dishöena vidhina sati

ketaki—of ketaki trees; vana—the forest; madhye—in the middle; ca——and; shata-hastam—a hundred hastas; su-vartulam—round; uccaih—high; hema—gold; khacit—studded; bhitti—wall; padmaraga—rubies; taöam—sides; shubham—beautiful; harit—of emeralds; hiraka—diamonds; muktanam—and pearls; prakarena—with an outer wall; mahollasat—very splendid; sarvatah—everywhere; tolika-yuktam—with gates; cintamani—with cintamani gams; su-manditam—nicely decorated; hema-dhvaja-samayuktam—with gold flags; uttorana-virajitam—splendid with archways; haimaih—with gold; vitanaih—awnings; paritah—everywhere; vaijayantam—Indra’s palace; iva—like; sphurat—manifest; etadrisham—like that; shri-tulasi—of Shri Tulasi; mandiram—the temple; su-manoharam—beautiful; tan-madhye—inh the middle; tulasim—Tulasi; sthapya—placing; harit—green; pallava—leaves; shobhitam—beautiful; abhijin-nama-nakshatre —the star named abhijit; tat-sevam—the service of her; sa—She; cakara—did; ha—indeed; samahutena—called; gargena—by Garga Muni; dishöena—instructed; vidhina—by the rules; sati—the saintly girl.

Taking Tulasi, beautiful with many green leaves, to the middle of a ketaki forest, and placing her in a Tulasi-temple that was round, tall, a hundred hastas in size, beautiful with walls of gold and rubies, splendid with an outer wall of emeralds, diamonds, and pearls, decorated with cintamani gems, arched gateways, gold flags, and gold awnings everywhere, and glorious like Indra’s palace, at the time of the star abhijit, saintly Radha, following Garga Muni’s instructions, served Shri Tulasi.

Text 26

shri-krishna-toshanarthaya

bhaktya paramaya sati

ishu-purnam samarabhya

caitra-purnavadhi vratam

shri-krishna-toshanarthaya—tom please Shri Krishna; bhaktya—with devotion; paramaya—great; sati—the saintly girl; isha—Septembeh—October; purnam—full-moon; samarabhya—beginning; caitra—March-April; purna—full moon; avadhi—until; vratam—vow.

Beginning with the full moon of the month of Ashvina (September-October), and ending with the full moon of the month of Caitra (March-April), to please Shri Krishna, saintly Radha followed a vow with great devotion.

Texts 27 and 28

kritva nyasincad dugdhena

tatha cekshu-rasena vai

drakshayamra-rasenapi

sitaya bahu-mishöaya

pancamritena tulasim

mase mase prithak prithak

udyapana-samarambham

vaishakha-pratipad-dine

kritva—doing; nyasincat—watered; dugdhena—with milk; tatha—so; ca—and; ikshu-rasena—with sugar-cane juice; vai—indeed; drakshaya—with grape; amra-rasena—with mango juice; api—also; sitaya—cool; bahu-mishöaya—with many sweet liquids; pancamritena—with pancamrita; tulasim—Tulasi; mase—month; mase—after month; prithak prithak—individually; udyapana—samarambham vaishakha—of April-May; pratipad-dine—on the first day after the full moon.

Month after month She sprinkled Tulasi with milk, sugar-cane juice, grape-juice, mango-juice, pancamrita, and many kinds of sweet and cool juice. On the first day of Vaishakha (April-May), She ended the vow.

Text 29

garga-dishöena vidhina

vrishabhanu-suta nripa

shaö-pancashattamair bhogair

brahmananam dvi-lakshakam

garga-dishöena vidhina—with the rules given by Garga Muni; vrishabhanu-suta—Radha, the daughter of KIng Vrishabhanu; nripa—O king; shaö-pancashattamaih—with fifty-six; bhogaih—kinds of food; brahmananam—of brahmanas; dvi-lakshakam—two hundred thousand.

O king, following Garga Muni’s instructions, King Vrishabhanu’s daughter Radha then pleased two hundred thousand brahmanas with a great feast of fifty-six courses.

Text 30

santarpya vastra-bhushadyair

dakshinam radhika dadau

divyanam sthula-muktanam

laksha-bharam videha-raö

santarpya—pleasing; vastra—with garments; bhushadyaih—and ornaments; dakshinam—priestly reward; radhika—Radha; dadau—gave; divyanam—splendid; sthula-muktanam—of great pearls; laksha-bharam—a hundred thousand; videha-raö—O king of Videha.

O king of Videha, then Radha gave them dakshina of a hundred-thousand splendid large pearls and many costly garments and ornaments.

Text 31

koöi-bharam suvarnanam

gargacaryaya sa dadau

shata-bharam suvarnanam

muktanam ca tathaiva hi

bhaktya paramaya radha

brahmane brahmane dadau

koöi-bharam—ten millions bharas; suvarnanam—of gold; gargacaryaya—to Garga Muni; sa—She; dadau—gave; shata-bharam—a hundred bharas; suvarnanam—of gold; muktanam—of pearls; ca—and; tatha—so; eva—certainly; hi—certainly; bhaktya—devotion; paramaya—with great; radha—Radha; brahmane brahmane—to each brahmana; dadau—gave.

Radha gave ten million bharas of gold to Garga Muni. With great devotion She gave a hundred bharas of gold and pearls to each brahmana.

Text 32

deva-dundubhayo nedur

nanritush capsaro-ganah

tan-mandiropari surah

pushpa-varsham pracakrire

deva—of the demigods; dundubhayah—the drums; neduh—sounded; nanritush—danced; ca—and; apsaro-ganah—the apsaras; tan-mandiropari—over the temple; surah—the demigods; pushpa-varsham—a shower of flowers; pracakrire—did.

The demigods’ drums sounded and the apsaras danced. The demigods showered flowers on the Tulasi-temple.

Text 33

tadavirasit tulasi hari-priya

suvarna-piöhopari shobhitasana

caturbhuja padma-palasha-vikshana

shyama sphurad-dhema-kiriöa-kundala

tada—then; avirasit—appeared; tulasi—Tulasi; hari-priya—who is dear to Lord Krishna; suvarna-piöhopari—on a golden pedestal; shobhita—glorious; asana—on a throne; caturbhuja—with four arms; padma-palasha-vikshana—with lotus-petal eyes; shyama—beautiful; sphurat—glittering; hema—golden; kiriöa—crown; kundala—and earrings.

Then, seated on a glorious throne on a gold pedestal, her eyes lotus petals, and her gold crown and earrings glittering, beautiful four-armed Tulasi, who is dear to Lord Krishna, appeared.

Text 34

pitambarac chadita-sarpa-venim

srajam dadhanam nava-vaijayantim

khagat samuttirya ca ranga-valli

cucumba radham parirabhya bahubhih

pitambarat—by a yellow cloth; chadita—covered; sarpa—snake; venim—braids; srajam—garland; dadhanam—wearing; nava—new; vaijayantim—vaijayanti; khagat—from the sky; samuttirya—rising; ca—and; ranga-valli—beautiful as a flowering vine; cucumba—kissed; radham—Radha; parirabhya—embracing; bahubhih—with four arms.

Descending from the sky, Tulasi, beautiful as a flowering vine, with her four arms embraced and then kissed Radha, who wore a new vaijayanti garland, and whose snake-braids were covered with a yellow cloth.

Text 35

shri-tulasy uvaca

aham prasannasmi kalavati-sute

tvad-bhakti-bhavena jita nirantaram

kritam ca loka-vyavahara-sangrahat

tvaya vratam bhamini sarvato-mukham

shri-tulasi uvaca—Shri Tulasi said; aham—I; prasanna—pleased; asmi—am; kalavati-sute—O daughter of Kalavati; tvat—of You; bhakti-bhavena—by the devotion; jita—defeated; nirantaram—always; kritam—done; ca—and; loka-vyavahara-sangrahat—according to the activities of the world; tvaya—by You; vratam—vow; bhamini—O beautiful one; sarvato-mukham—present everywhere.

Shri Tulasi said: O daughter of Kalavati, I am pleased with You. I am eternally conquered by Your loving devotion. O beautiful one, as if You were an ordinary human being, You very carefully followed this vow.

Text 36

manorathas te sa-phalo ‘tra bhuyad

buddhindriyaish citta-manobhir agratah

sadanukulatvam alam pateh param

saubhagyam evam parikirtaniyam

manorathah—the desire; te—of You; sa-phalah—fulfilled; atra—here; bhuyat—will be; buddhi—by the intelligence; indriyaih—and senses; citta-manobhih—by the heart and mind; agratah—in the presence; sada—always; anukulatvam—love; alam—great; pateh—of the Lord; param—great; saubhagyam—good fortune; evam—thus; parikirtaniyam—should be said.

The desire that fills Your heart, mind, intelligence, and senses, will be attained. Lord Krishna will be kind to You. You are very fortunate.

Text 37

shri-narada uvaca

evam vadantim tulasim hari-priyam

natvatha radha vrishabhanu-nandini

pratyaha govinda-padaravindayor

bhaktir bhaven me vidita hy ahaituki

shri-naradah uvaca—Shri Narada said; evam—thus; vadantim—speaking; tulasim—to Tulasi; hari-priyam—dear to Lord Krishna; natva—bowing down; atha—then; radha—Radha; vrishabhanu—of King Vrishabhanu; nandinithe daughter; pratyaha—replied; govinda-padaravindayoh—for the lotus feet of Lord Krishna; bhaktih—devotion; bhavet—may be; me—of me; vidita—known; hy—indeed; ahaituki—unmotivated.

Shri Narada said: To Tulasi, who has spoken these words and who was dear to Lord Krishna, Radha, the daughter of King Vrishabhanu, bowed down and said: May I have unalloyed devotion for Lord Krishna’s lotus feet.

Text 38

tathastu cokta tulasi hari-priya-

thantardadhe maithila raja-sattama

tathaiva radha vrishabhanu-nandini

prasanna-citta sva-pure babhuva ha

tatha—so; astu—be it; ca—and; ukta—said; tulasi—Tulasi; hari-priya—dear to Lord Krishna; atha—then; antardadhe—disappeared; maithila—O King of Mithila; raja-sattama—O best of kings; tatha—so; eva—certainly; radha—Radha; vrishabhanu-nandini—the daughter of King Vrishabhanu; prasanna—happy; citta—at heart; sva-pure—in Her own home; babhuva—was; ha—indeed;

Saying, “So be it”, Krishna’s beloved Tulasi disappeared. O ruler of Mithila, O best of kings, then Radha, King Vrishabhanu’s daughter, went home happy at heart.

Text 39

shri-radhikakhyanam idam vicitram

shrinoti yo bhakti-parah prithivyam

traivargya-bhavam manasa sametya

rajams tato yati narah kritarthatam

shri-radhika—of Shri Radha; akhyanam—story; idam—this; vicitram—wonderful; shrinoti—hears; yah—who; bhakti-parah—devoted; prithivyam—on the earth; traivargya-bhavam—the three goals of life; manasa—by the mind; sametya—attaining; rajan—O king; tatah—then; yati—goes; narah—a person; kritarthatam—to success.

O king, a devotee who hears this wonderful story of Shri Radha attains first the three goals of material life and then the supreme spiritual goal of life.

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