taulasyaupainaSata,

TULAS UPANIAD

INVOCATION
@Ta taulasyaupainaSadM" vyaAKyaAsyaAma: /
atha tulasy-upaniada vykhysyma
SYNONYMS
athanow; tulas-upaniadamthe Tulas Upaniad; vykhysymawe shall discuss.
TRANSLATION
Now we shall discuss the Tulas Upaniad.
naAr"d" [%iSa: / @TavaARir"zC$nd": / @ma{taA taulas$aI de"vataA /
s$auDaA baIjama, / vas$aD
u aA zAi(: / naAr"AyaNA: k(Llak(ma, /
nrada i
atharvgira chanda
amt tulas devat
sudh bjam
vasudh akti
nryaa klakam
SYNONYMS
nradaNrada Muni; ithe sage; atharva-agirathe meter of the hymns of Atharva-veda; chanda
the meter; amtimmortal; tulasTulas-dev; devatthe deity; sudhnectar; bjamthe origin;
vasudhthe Earth; aktithe energy; nryaaLord Nryaa; klakamthe pin.
TRANSLATION
The sage of this Upaniad is Nrada Muni. The meter used for this Upaniad is the meter of the hymns
of Atharva-veda. The deity of this Upaniad is eternal Tulas-dev. The bja of this Upaniad is the word
nectar. The Earth is the akti of this Upaniad. Lord Nryaa is the klaka of this Upaniad.
EDITORS NOTES
In the beginning of many Vedic texts some important aspects of them are mentioned, of which the
following six are listed in this Upaniad:
i the speaker; a sage through whom the Vedic text is revealed.
Chandas the meter of the verse part of the scripture.
Devat the deity; the form of the Lord or a demigod to whom the text is dedicated.
Bja the seed, origin; a letter, syllable, word, or statement that constitutes the final conclusion of the
text, and from which the whole text unfolds.
akti the personification of one of the energies of the Lord or the demigoddess to whom the text refers.
Klaka the pin; the inner, central, most important point of the text about which it all revolves.
It is quite appropriate that the bja here is the word nectar because in the first verse Tulas-dev is
addressed as amte, which means immortal, but if used in the masculine gender can also mean the
celestial nectar of immortality which was churned from the milk ocean from which Tulas is also stated to
be born, kra-sgara-kanyake.

zyaAmaAM zyaAmavapauDaRr"AM [%fsva&paAM yajaumaRnaAM aATavaRaANAAM k(lpah"staAM

paur"ANApaiQ&taAmama{taAe"vaAmama{tar"s$amaar"ImanantaAmanantar"s$aBaAegAd"AM vaESNAvaI%M ivaSNAuvaaBaAM ma{tyaujanmainabahR"NAI%M
d"zARnaAtpaApanaAizAnaI%M s$pazARnaAtpava-naImaiBavand"naA"AegAnaAizAnaI%M s$aevanaAnma{tyaunaAizAnaI%M vaEku(NQ&AcaRnaAi"pa"naI%M

BaaNAAtvayaunaad"AM aAd"ifs$aNyaA"Air""YanaAizAnaI%M maUlama{aepanaAnmah"ApaApa-BaianaI%M aANAtapaRNAAd"ntamaRlanaAizAnaI%M ya

WvaM vaed" s$a vaESNAvaAe Bavaita /
ym yma-vapur-dhar k-svarp yajur-man brahmtharva-pr kalpa-hast purapahitm amtoddhavm amta-rasa-majarm anantm ananta-rasa-bhoga-d vaiav viu-vallabh
mtyu-janma-nibarha darant ppa-nin sparant pavanm abhivandand roga-nin sevann
mtyu-nin vaikuhrcand vipad-dhantr bhakat vayuna-prad prdaksiyd dridrya-nin
mla-ml-lepann mah-ppa-bhajin ghra-tarpad antar-mala-nin ya eva veda sa vaiavo
bhavati
SYNONYMS
ymma girl possessing particular characteristics of female beauty; yma-vapudark complexion;
dharmpossessing; kg-veda; svarpmwhose body; yajuYajur-veda; manmwhose mind;
brahma-atharvatranscendental Atharva-veda; prmwhose life air; kalparitual; hastmwhose
hands; puraby Puras; pahitmdescribed; amtaimperishable; uddhavmwhose joy; amtaof
eternal; rasatranscendental mellows; majarmthe bud; anantmthe unlimited; anantaof unlimited;
rasatranscendental mellows; bhogathe enjoyment; dmthe giver; vaiavmdevoted to Lord Viu;
viuof Lord Viu; vallabhmthe beloved; mtyu-janmaof (the cycle of) death and birth; nibarham
the destroyer; darantdue to seeing (her); ppaof sins; ninmthe destroyer; sparantdue to
touching (her); pavanmthe savior; abhivandantdue to saluting (her) with respect; rogaof diseases;
ninmthe destroyer; sevantdue to serving (her); mtyuof death; ninmthe destroyer; vaikuha
the Lord of Vaikuha; arcantdue to worshipping (using her leaves); vipatof misfortune; hantrm
the destroyer; bhakatdue to eating (her leaves); vayunaof wisdom; pradmthe giver; prdaksiyt
due to circumambulating her; dridryapoverty; ninmthe destroyer; mlafrom her roots; mt
soil; lepantdue to smearing (over ones body); mahgreat; ppasins; bhajinmwho smashes;
ghraby smelling; tarpatdue to satisfaction; antainternal; malaimpurity; ninmthe
destroyer; yawho; evamthus; vedaknows; sahe; vaiavaa devotee of Lord Viu; bhavatiis.
TRANSLATION
He is a devotee of Lord Viu who knows about her that: (1) she is a ym woman, (2) she has a
blackish body, (3) g-veda is her body, (4) Yajur-veda is her mind, (5) transcendental Atharva-veda is her
life air, (6) ritual is her hands, (7) she is described by the Puras, (8) her joy is imperishable, (9) she is
the bud of eternal transcendental mellows, (10) she is unlimited, (11) she gives the enjoyment of
unlimited transcendental mellows, (12) she is devoted to Lord Viu, (13) she is Lord Vius beloved,
(14) she destroys the cycle of birth and death, (15) she destroys the sins of those who see her, (16) she
saves those who touch her, (17) she removes the diseases of those who salute her with respect, (18) she
cancels the death of those who serve her, (19) she removes the misfortune of those who use her leaves in
worship of the Lord of Vaikuha, (20) she gives wisdom to those who eat her leaves, (21) she destroys
the poverty of those who circumambulate her, (22) she smashes even the great sins of those who smear
the soil from her roots over their bodies, (23) she destroys the internal impurity of those who become
satisfied by smelling her.
EDITORS NOTES
ymm. In rmad-Bhgavatam (10.53.51) rmat Rukmi-dev is also described as ym. In this
regard rla Vivantha Cakravart quotes in his commentary the following verse to define this kind of
woman:

ta-kle bhaved uso

ua-kle tu tal
stanau su-kahinau yasy
s ym parikrtit
A woman is called ym when her breasts are very firm and when someone in her presence feels warm
in the winter and cool in the summer.
yma-vapur-dharm. In his r Vnddevy-aaka (1) Vivantha Cakravart hkura describes Vnddev, who appears in the Earth as Tulas, in the following way:
ggeya-cmpeya-taid-vinindiroci-pravha-snapittma-vnde
bandhka-bandhu-dyuti-divya-vso
vnde numas te cararavindam
O Vnd dev, I offer my respectful obeisances to your lotus feet. You are bathed in your own splendor,
which defeats the effulgence of gold, the champaka flower, and lightning. The luster of your transcendental
garments is like the bandhka flower.
This seems to contradict the statement that Tulas-devs body is blackish. One should understand in
such cases that it is only an apparent contradiction due to ones limited knowledge. It can only be resolved
by direct divine vision for a person purified by lifelong bhjana. The editor thinks that any such complexion
controversy may be part of Vnd-devs strategy to capture attention of all people on the planet. Thus for
those of the northern hemisphere the meditation may be on her having white complexion, whereas if those
in the southern hemisphere meditate on her as being blackish, for them thats good.
pura-pahitm. The following Puras are known to describe Tulas-dev: Padma, Brahma-vaivarta,
Bhaviya, Bhgavata, iva, Skanda. Garga-sahit also provides some stories about her.
Vaiav can be translated also as belonging to Lord Viu or more specifically as the energy of Lord
Viu.
va{TaA na iC$nAta, / {""A ad"iaNAM ku(yaARta, / yaAM na s$pa{zAeta, / pavaARiNA na ivaicanvaeta, / yaid" ivaicanvaita s$a
ivaSNAuh"A Bavaita /
vth na chindyt
dv pradakia kuryt
y na spet
parvi na vicinvet
yadi vicinvati sa viu-h bhavati
SYNONYMS
vthuselessly; na chindytone should not cut; dvupon seeing (her); pradakiam kurytone
should circumambulate; ymwhom; na spetone should not touch (so as to hurt); parvijoints; na
vicinvetone should not part; yadiif; vicinvatiparts; sahe; viu-hwho hurts Lord Viu; bhavati
is.
TRANSLATION
One should not whimsically cut a Tulas plant. Upon seeing her one should circumambulate her. Whom
one should not hurt. One should not part her joints. If one does part her joints, by that he hurts Lord
Viu.
EDITORS NOTES
Usually the word spet would mean just he should touch. But it doesnt make much sense here
because it was already stated above that she is sparant pavan, she saves those who touch her. Therefore
here more specific meaning of this verb is used: to touch so as to hurt, to injure, to harm.
It is stated in the Viu Smti:

patr cayane vipra

bhagn kh yad bhavet
tad hdi vyath vior
dyate tulas-pate
kara-tla-traya dattv
cinuyat tulas-dalam
yath na kampate kh
tulasya divyasattama
If when picking Tulas leaves one breaks the branches, Lord Viu feels pain in His heart. One should
clap the hands three times before picking Tulas and pick in such a way that the branches do not shake.
aItaulasyaE svaAh"A / ivaSNAuiayaAyaE svaAh"A / @ma{taAyaE svaAh"A /
r-tulasyai svh
viu-priyyai svh
amtyai svh
SYNONYMS
r-tulasyaito r Tulas-dev; svhoblations; viu-priyyaito her who is dear to Lord Viu; svh
oblations; amtyaito her who is immortal (i.e. demigoddess); svhoblations.
TRANSLATION
Oblations to r Tulas-dev! Oblations to her who is dear to Lord Viu! Oblations to her who is
immortal!
EDITORS NOTES
The Amarakoa dictionary (3.4.8) gives the following explanation of the word svh: svh deva-havirdne, meaning that it is used at the time of offering oblations to the demigods during a fire sacrifice.
aItaulasyaE ivahe"

ivaSNAuiayaAyaE DaImaih" /

taaAe @ma{taA acaAed"yaAta, //

r-tulasyai vidmahe
viu-priyyai dhmahi
tan no amt pracodayt
SYNONYMS
r-tulasyaiTulas-dev; vidmahelet us understand; viu-priyyaion her who is dear to Lord Viu;
dhmahilet us meditate; tattherefore; naus; amtshe who is immortal; pracodaytmay inspire.
TRANSLATION
Let us understand Tulas-dev, and let us meditate on her who is dear to Lord Viu. May she, the
immortal demigoddess, inspire us.
TEXT 1
@ma{tae'ma{ta&paAis$a @ma{tatvaad"Aiyaina /

tvaM maAmau"r" s$aMs$aAr"AtaIr"s$aAgAr"k(nyake( // 1 //

amte mta-rpsi
amtatva-pradyini
tva mm uddhara sasrt
kra-sgara-kanyake
SYNONYMS
amteO immortal, or demigoddess; amta-rpwhose form is eternal; siyou are; amtatva
immortality; pradyinithe giver; tvamyou are; mmme; uddharaplease lift; sasrtfrom the
cycle of birth and death; kraof milk; sgaraof the ocean; kanyakeO daughter.
TRANSLATION
O demigoddess, your form is eternal, and you are able to bestow immortality to others. Please lift me
from the ocean of material existence, O daughter of the milk ocean.
TEXT 2
aIs$aiKa tvaM s$ad"Anande" mauku(nd"sya s$ad"A iayae /
var"d"ABayah"staAByaAM maAM ivalaAek(ya u"laRBae // 2 //
r-sakhi tva sadnande
mukundasya sad priye
varadbhaya-hastbhy
m vilokaya durlabhe
SYNONYMS
rof Lakm; sakhiO friend; tvamyou are; sadalways; nandeO blissful; mukundasyato Lord
Mukunda, the bestower of liberation; sadalways; priyedear; vara-dgranting benedictions; abhaya
giving fearlessness; hastbhymwith (your) hands; mmme; vilokayaplease watch over; durlabheO
you who are difficult to attain.
TRANSLATION
O friend of Lakm, O eternally blissful one! You are always dear to Lord Mukunda, and you are difficult
to attain. Please watch over me with your generous hands bestowing fearlessness.
TEXT 3
@va{ava{a&paAis$a va{atvaM mae ivanaAzAya /
taulasyataula&paAis$a taulaAk(Aeiq%inaBae'jare" // 3 //
avka-vka-rpsi
vkatva me vinaya
tulasy atula-rpsi
tul-koi-nibhe jare
SYNONYMS
avkanon-tree; vkaand tree; rpwhose form; asiyou are; vkatvamstate of a tree (ignorance);
memy; vinayaplease destroy; tulasiO Tulas; atula-rpwhose form is unequaled; asiyou are;
tul-koiten million piles of gold; nibheO you who resemble (or who is as valuable); ajareO eternally
young one.
TRANSLATION
O Tulas, 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.

EDITORS NOTES
The ignorance of trees is described in the rmad-Bhgavatam (4.22.33):
arthendriyrthbhidhyna
sarvrthpahnavo nm
bhraito jna-vijnd
yenviati mukhyatm
For human society, constantly thinking of how to earn money and apply it for sense gratification brings
about the destruction of everyones interests. When one becomes devoid of knowledge and devotional
service, he enters into species of life like those of trees and stones.
TEXT 4

@taulae tvataulaAyaAM ih" h"ir"re"k(Ae'ista naAnyaTaA /

tvamaeva jagAtaAM DaAaI tvamaeva ivaSNAuvaaBaA // 4 //
atule tv atuly hi
harir eko sti nnyath
tvam eva jagat dhtr
tvam eva viu-vallabh
SYNONYMS
atuleO unequaled; tubut; atulymin the unequaled; hisurely; harithe Lord; ekaalone; asti
is present; na anyathnot otherwise; tvamyou are; evacertainly; jagatmof the universe; dhtrthe
nurse, or mother; tvamyou; evacertainly; viu-vallabhLord Vius beloved.
TRANSLATION
You are unequaled, and surely only the Lord is present in such unequaled entities. You are certainly the
mother of the whole universe, and you are Lord Vius beloved.
EDITORS NOTES
r Puarka, a medieval Vaiava poet from South India, makes a similar statement in his Tulas-stotra
(1) which might have been inspired by this verse:
jagaddhtri namas tubhya
vio ca priya-vallabhe
yato brahmdayo dev
si-sthity-anta-krina
O mother of the universe, O dearmost beloved of Lord Viu by whose order the demigods create,
maintain, and annihilate this world, obeisances to you!
The word eva has two basic meanings, only and certainly, and although Tulas is not the only person
that is called a jagat-dhtr or viu-vallabh, still the restrictive meaning only of eva can also be used
here, implying that there may be some doubt about others (like Gag, Durg, Yamun, and Lakm) being
universal mothers or beloveds of Lord Viu, but for Tulas there is no doubt.
TEXT 5
tvamaeva s$aur"s$aMs$aevyaA tvamaeva maAead"AiyanaI /
tvacC$AyaAyaAM vas$a
e amaIstvanmaUlae ivaSNAur"vyaya: // 5 //

tvam eva sura-sasevy

tvam eva moka-dyin
tvac-chyy vasel lakms
tvan-mle viur avyaya
SYNONYMS
tvamyou are; evacertainly; suraby demigods; sasevythe object of worship; tvamyou; eva
certainly; mokaof liberation; dyinthe giver; tvatyour; chyymin the shadow; vasetlives;
lakmLakm; tvatyour; mlein the root; viuLord Viu; avyayaimperishable.
TRANSLATION
You indeed are the object of worship for all the demigods, and the bestower of liberation. In your
shadow Lakm lives, and in your root imperishable Lord Viu is residing.
EDITORS NOTES
r Puarka also calls her moka-prad (Tulas-stotra, 2) which means the bestower of liberation.
Regarding the glories of Tulass shadow it is stated in Garua Pura Sroddhra (9.6):
tulas-viapa-cchy
yatrsti bhava-tpah
tatraiva maran mukti
sarvad dna-durlabh
Wherever there is the shade of the Tulas tree, which removes the pain of material existence, there is
always liberation from death. Such liberation is difficult to obtain by giving gifts.
TEXTS 6-7

s$amantaAe"vataA: s$avaAR: is$a"caAr"NApaagAA: /

yanmaUlae s$avaRtaITaARina yanmaDyae ade"vataA: // 6 //
yad"ae vaed"zAAAiNA taulas$aI%M taAM namaAmyah"ma, /

taulais$a aIs$aiKa zAuBae paApah"Air"iNA pauNyade" // 7 //

samantd devat sarv
siddha-craa-pannag
yan-mle sarva-trthni
yan-madhye brahma-devat
yad-agre veda-stri
tulas t nammy aham
tulasi r-sakhi ubhe
ppa-hrii puya-de
SYNONYMS
samanttall around; devatdemigods; sarvall; siddhathe inhabitants of Siddha-loka; craathe
inhabitants of Craa-loka; pannagthe celestial serpents; yatin whose; mleroot; sarvaall;
trthniplaces of pilgrimage; yatin whose; madhyemiddle; brahma-devatLord Brahm and the
demigods; yadin whose; agretop; veda-strithe Vedic scriptures; tulasm tm unto that Tulas;
nammioffer respects; ahamI; tulasiO Tulas; r-sakhiO friend of Lakm; ubheO auspicious
one; ppaof sins; hriidestroyer; puyaof pious merits; deO bestower.
TRANSLATION
Around you all the upadevas such as the denizens of Siddha-loka, Craa-loka, and the celestial serpents
are situated. I offer my respects to that Tulas in whose root all places of pilgrimage are situated, in

whose middle Lord Brahm and the demigods stay, and in whose top the Vedic scriptures rest. O Tulas,
O friend of Lakm, you are all-auspicious, and you dispel sins and bestow the merits of pious activity.
EDITORS NOTES
r Puarka makes somewhat more general statement (Tulas-stotra, 9): tulasy sakal dev vasanti
satatam, all the demigods reside in Tulas all the time.
The final (15) verse of his stotra repeats verbatim the second half of Verse 7 and the first half of Verse 8
here.
TEXT 8
namastae naAr"d"nautae naAr"AyaNAmana:iayae /
aAnand"Aaus$aMjaAtae va{nd"AvanainavaAis$aina // 8 //
namas te nrada-nute
nryaa-mana-priye
brahmnandru-sajte
vndvana-nivsini
SYNONYMS
namaobeisances; teto you; nrada-nuteO you whom Nrada Muni praises; nryaa-manato the
mind of Lord Nryaa; priyeO you who are dear; brahmaof the Absolute Truth; nandaof bliss; ru
from the tears; sajteO you who are born; vndvana-nivsiniO denizen of Vndvana.
TRANSLATION
Obeisances to you! Nrada Muni praises you who are dear to the mind of Lord Nryaa, who are born
from His tears of transcendental bliss, and whose residence is in Vndvana.
TEXT 9
s$avaARvayavas$aMpaUNAeR @ma{taAepainaSa"s$ae /

tvaM maAmau"r" k(lyaAiNA mah"ApaApaAibDau"star"Ata, // 9 //

sarvvayava-sapre
amtopaniad-rase
tva mm uddhara kalyi
mah-ppbdhi-dustart
SYNONYMS
sarvain all; avayavaparts; sapreO you who are complete; amtaimmortal; upaniat-raseO
nectar of the Upaniads; tvamyou; mmme; uddharaplease deliver me; kalyiO virtuous one;
mahof great; ppasins; abdhithe ocean; dustartdifficult to pass.
TRANSLATION
O immortal nectar of the Upaniads, you are complete in all your parts. O virtuous one, please deliver
me from the vast dangerous ocean of great sins.
TEXT 10
s$avaeRSaAmaipa paApaAnaAM aAyaiaM tvamaeva ih" /
de"vaAnaAM ca [%SaINAAM ca ipata|NAAM tvaM s$ad"A iayae // 10 //

sarvem api ppn

pryacitta tvam eva hi
devn ca ca
pit tva sad priye
SYNONYMS
sarvemof all; apieven; ppnmsins; pryacittamatonement; tvamyou; eva hicertainly;
devnmto the demigods; caand; mto the sages; caand; pitmto the forefathers; tvam
you are; sadalways; priyedear.
TRANSLATION
Your service is certainly atonement for all sins. You are always dear to the demigods, the sages, and the
forefathers.
EDITORS NOTES
The statement that Tulas is dear to demigods and other respectable personalities suggests that she must
be similarly dear to all persons of this world. In Skanda Pura (2.22.20-21) the Lord Himself gives the
following explanation of Tulass names viva-pjit and viva-pvan in His stotra:
asakhyeu ca viveu
pjit y nirantaram
tena viva-pjitkhy
jagat-pjy bhajmy aham
asakhyni ca vivni
pavitri yay sad
t viva-pvan dev
virahea smarmy aham
She is incessantly worshipped in innumerable universes, and therefore is called viva-pjit. I offer my
respects to her who is worshipped by the whole universe. I remember in separation this goddess, by whom
the innumerable universes are purified, and who therefore is called viva-pvan.
TEXT 11

ivanaA aItaulas$aI%M ivaaA yae'ipa aAM" aku(vaRtae /

va{TaA Bavaita tacC)$AM" ipata|NAAM naAepagAcC$ita // 11 //
vin r-tulas vipr
ye pi rddha prakurvate
vth bhavati tac-chrddha
pit nopagacchati
SYNONYMS
vinwithout; r-tulasmr Tulas; vipra brhmaa; yewho; apieven; rddhamthe ceremony
of worshipping the forefathers; prakurvateperforms; vthuseless; bhavatiis; tatthat; rddham
rddha ceremony; pitmto the forefathers; na upagacchatidoes not reach.
TRANSLATION
If a brhmaa worships forefathers without Tulas (after offering to the Supreme Lord), such worship is
useless, and the forefathers get no benefit from it.
EDITORS NOTES
Regarding the statements of the verses 11-14 it should be noted that it is an offence to offer the leaves,
wood, etc. of Tulas to anyone without first offering them to Lord Viu. In Hari-bhakti-vilsa (7.263-264)
r Gopla Bhaa Gosvm quotes from Vyu Pura:

tulas-rahit pj
na ghti sad hari
kha v sparayet tatra
no cet tan nmato yajet
tulas-dalam dya
yo nya deva prapjayet
brahma-h sa hi go-ghna ca
sa eva guru-talpa-ga
The Supreme Lord Hari never accepts anyones worship without Tulas. Therefore, if Tulas leaves are
not available then one can use Tulas wood to touch the Supreme Lord's body. If even Tulas wood is not
available, one should chant the name of Tulas while worshipping Lord r Hari. If somebody worships
demigods with Tulas, they get the sin of killing a brahmaa, a cow and enjoying the wife of his own
spiritual master.
Thus, one should first offer Tulas leaves or wood to the Supreme Lord (Lord Ka or His personal
expansions) and then only to the forefathers, demigods, or other personalities.
In 1975, rla Prabhupda in his room told the temple president of Ka Balarma Mandir in Vndvana
that he was emphatic that Tulas can only be offered to Viu-tattva. And he specifically said that any item
offered to the spiritual master must first be offered to the Deities, then only it can go to the spiritual master.
In the matter of particularly the worship of forefathers Hari-bhakti-vilsa (4.304-305) also quotes from
Puruottama Khaa of Skanda Pura:
anndya rddha-kle tu
patitdyair nirkitam
tulas-dala-mirea
salilenbhiicayet
tad-anna uddhatm eti
vior naivedya-miritam
vior naivedya-ea tu
tasmd deya dvijtmanm
pie caiva vieena
pit tptim icchat
If food becomes contaminated due to being gazed upon by low-class people during the time of
performing the rddha ceremony, one should purify it by sprinkling water with Tulas leaves. When food is
mixed with the remnants of the Lord's food, it becomes sanctified. That is why brhmaas should always be
offered the Lord's remnants of food. If one is serious about pleasing his forefathers, he should offer them
oblations of mah-prasda.
TEXT 12
taulas$aIpaamauts$a{jya yaid" paUjaAM k(r"Aeita vaE /
@As$aur"I s$aA BavaetpaUjaA ivaSNAuaIitak(r"I na ca // 12 //
tulas-patram utsjya
yadi pj karoti vai
sur s bhavet pj
viu-prti-kar na ca
SYNONYMS
tulas-patrama leaf of Tulas; utsjyarejecting; yadiif; pjma ceremony of worship; karoti
performs; vaiindeed; surdemoniac; ssuch; bhavetis (to be considered); pjworship; viuprtipleasure for Lord Viu; karcreate; nadoes not; caalso.

TRANSLATION
If leaves of Tulas (first offered to Lord Hari) are not used for a ceremony of worship, then such worship
is to be considered demoniac, and it does not please Lord Viu.
TEXT 13
yaaM d"AnaM japaM taITa< aAM" vaE de"vataAcaRnama, /
tapaRNAM maAjaRnaM caAnyaa ku(yaARaulas$aI%M ivanaA // 13 //
yaja dna japa trtha
rddha vai devatrcanam
tarpaa mrjana cnyan
na kuryt tulas vin
SYNONYMS
yajama sacrifice; dnamgiving a donation; japamchanting of sacred mantras; trthama place of
pilgrimage; rddhama raddha ceremony; vaiindeed; devatof a demigod; arcanamthe worship;
tarpaamoffering; mrjanamcleaning; ca anyatand other activities; na kurytshould not be
performed; tulasm vinwithout Tulas.
TRANSLATION
No sacrifice, rddha ceremony, or demigod worship should be performed, no donation given, no mantra
chanted, no place of pilgrimage visited, no offering made, no cleaning or any other activity done without
Tulas (after offering to Lord Hari).
TEXT 14

taulas$aId"A&maiNAiBa: japa: s$avaARTaRs$aADak(: /

WvaM na vaed" ya: k(its$a ivaa: pacaADama: // 14 //
tulas-dru-maibhi
japa sarvrtha-sdhaka
eva na veda ya kacit
sa vipra vapacdhama
SYNONYMS
tulas-dru(made) of wood of Tulas plant; maibhiwith beads; japachanting of the mantra; sarva
of all; arthapurposes; sdhakawho fulfils; evamthus; na vedadoes not know; yawho; kacit
someone; sathat; viprabrhmaa; vapacadog-eater; adhamathe lowest.
TRANSLATION
By chanting the mantra on beads made of the wood of Tulas plant (after offering to Lord Hari) all
purposes are fulfilled. One who does not know this is no better than the lowest dog-eater, even if he is a
brhmaa.
EDITORS NOTES
On the necessity of first offering beads made of Tulas wood to Lord Hari as well as the glories of wearing
and chanting on them the following quotes can be found in Bhakti-rasmta-sindhu and Hari-bhakti-vilsa.
In Padma Pura it is stated:
ye kaha-lagna-tulas-nalink-ml
ye bhu-mla-paricihita-akha-cakr
ye v lala-phalake lasad-rdhva-purs
te vaiav bhuvanam u pavitrayanti

Persons who put Tulas beads on the neck, who mark twelve places of their bodies as Viu temples
with Viu's symbolic representations [the four items held in the four hands of Lord Viuconch, mace,
disc and lotus], and who have viu-tilaka on their foreheads, are to be understood as the devotees of Lord
Viu in this world. Their presence makes the world purified, and anywhere they remain, they make that
place as good as Vaikuha. (Bhakti-rasmta-sindhu 1.2.122)
In Skanda Pura it is stated:
hari-nmkara-yuta
bhle gop-makitam
tulas-mlikoraska
speyur na yamodbha
Persons who are decorated with tilaka or gop-candana [a kind of clay resembling fuller's earth which is
produced in certain quarters of Vndvana], and who mark their bodies all over with the holy names of the
Lord, and on whose necks and breasts there are Tulas beads, are never approached by the Yamadtas.
(Bhakti-rasmta-sindhu 1.2.123)
Elsewhere in Skanda Pura it is also stated:
sannivedyaiva haraye
tulas-kha-sambhavm
ml pact svaya dhatte
sa vai bhgavatottama
haraye nrpayed yas tu
tulas-kha-sambhavm
ml dhatte svaya mha
sa yti naraka dhruvam
One who prepares a string of Tulas beads, offers it to r Hari and then puts it on his body is a topmost
Vaiava. However, if one wears beads without first offering them to the Lord, he will surely traverse the
path to hell. (Hari-bhakti-vilsa 4.309-310)
tulas-kha-ghaitair
maibhir japa-mlik
sarva-karmai sarvem
psitrtha-phala-prad
Chanting on a japa-ml of Tulas beads fulfils all types of desires that are the results of all kinds of
pious activities. (Hari-bhakti-vilsa 17.112)
In Gautamya-tantra it is also stated:
puarka-bhav ml
gopla-manu-siddhi-d
malaky bhav ml
sarva-siddhi-prad mat
tulas-sambhav y tu
s moka tanute cirt
Beads made of lotus seeds award one perfection in the chanting of the Gopla mantra, beads made of
malak fruits are considered to empower one with all kinds of mystic perfections, and beads made of Tulas
wood soon award one liberation from material bondage. (Hari-bhakti-vilsa 17.113)
In a conversation between Brahm and Nrada from the Krttika-mhtmya section of K-khaa of
Skanda Pura it is stated:
tulas-mttik-pura
lale yasya dyate
deha na spati ppa
kriyamas tu nrada

O Nrada, one whose forehead is decorated with tilaka made of clay from the base of a Tulas plant
cannot come under the influence of sinful reaction, even if he commits sin repeatedly by force of
circumstances. (Hari-bhakti-vilsa 4.243)
In Agastya-sahit it is stated:
nirmlya-tulas-mlyukto ya crcayed dharim
yad yat karoti tat sarvam
ananta-phalada bhavet
By engaging in the worship of the Supreme Lord and performing other ritualistic activities after putting
on a garland of Tulas that was offered to the Lord, one achieves unlimited benefit. (Hari-bhakti-vilsa
4.319)
The Supreme Lord has said, in Viu-dharmottara:
tulas-kha-ml ca
kaha-sth vahate tu ya
apy aauco py ancro
mm evaiti na saaya
A person who wears Tulas neckbeadseven if he is impure or sinfulwill eventually attain My shelter.
There is no doubt about it. (Hari-bhakti-vilsa 4.322)
r Mrkaeya has said in Garua Pura:
tulas-kha-ml tu
preta-rjasya dtak
dv nayanti drea
vtoddhta yath dalam
tulas-kha-mlbhir
bhito bhramate yadi
dusvapna durnimitta ca
na bhaya astraja kvacit
Just by seeing the Tulas beads on a persons neck, the Yamadtas flee to a distant place. A person who
wanders here and there after putting on Tulas neckbeads has nothing to fear from an accident, bad dreams,
or weapons. (Hari-bhakti-vilsa 4.337-338)

wtyaAh" BagAvaAna, aANAM naAr"AyaNA:

aA naAr"d"s$anak(Aid"Bya:
s$anak(Ad"yaAe vaed"vyaAs$aAya
vaed"vyaAs$a: zAuk(Aya
zAuk(Ae vaAmade"vaAya

vaAmade"vaAe mauinaBya:
maunayaAe manauBya: aAecau: /
ity ha bhagavn brahma nryaa
brahm nrada-sanakdibhya
sanakdayo vedavysya
vedavysa ukya
uko vmadevya
vmadevo munibhya
munayo manubhya procu
SYNONYMS
itithus; hatells; bhagavnthe Supreme Lord; brahmamto Lord Brahm; nryaaNryaa;
brahmLord Brahm; nrada-sanaka-dibhyato Nrada Muni and the four Kumras headed by Sanaka;
sanaka-dayathe four Kumras; vedavysyato Vysadeva; vedavysaVysadeva; ukyato his
son ukadeva Gosvm; ukaukadeva; vmadevyato the sage Vmadeva; vmadevaVmadeva;
munibhyato an assembly of sages; munayathe sages; manubhyato the Manus; procuexplained.
TRANSLATION
Thus spoke the Supreme Lord Nryaa to Lord Brahm, who in turn retold this to Nrada Muni and the
four Kumras. The four Kumras had passed this knowledge to Vedavysa, and he taught it to his son
ukadeva Gosvm. From ukadeva Vmadeva had heard this and repeated in the assembly of sages,
who explained it to the Manus.

ya WvaM vaed" s$a Ih"tyaAyaA: amaucyatae /

s$a vaIr"h"tyaAyaA: amaucyatae /

s$a ah"tyaAyaA: amaucyatae /

s$a mah"ABayaAtamaucyatae /
s$a mah"Au":KaAtamaucyatae /
de"h"Antae vaEku(NQ&mavaAaAeita vaEku(NQ&mavaAaAeita /
ya eva veda sa str-hatyy pramucyate
sa vra-hatyy pramucyate
sa brahma-hatyy pramucyate
sa mah-bhayt pramucyate
sa mah-dukht pramucyate
dehnte vaikuham avpnoti vaikuham avpnoti
SYNONYMS
yaone who; evamthus; vedaknows; sahe; strof a woman; hatyyfrom (the sin of) killing;
pramucyateis relieved; sahe; vraof a hero; hatyyfrom (the sin of) killing; pramucyateis
relieved; sahe; brahmaof a brhmaa; hatyyfrom (the sin of) killing; pramucyateis relieved; sa
he; mahfrom great; bhaytfear; pramucyateis relieved; sahe; mahfrom great; dukht
misery; pramucyateis relieved; dehaof the body; anteat the end (i.e. after death); vaikuhamthe
Vaikuha; avpnotiattains.
TRANSLATION
One who knows this is relieved of the sin of killing a woman, a hero, or a brhmaa. He is also saved
from the great fear of material existence, and from the great suffering caused by ignorance, and upon
leaving this body attains the Vaikuha.
wtyaupainaSata, //
ity upaniat
SYNONYMS
itithus; upaniatUpaniad.
TRANSLATION
These are the contents of the Upaniad.
wita taulasyaupainaSats$amaAaA
iti tulasy-upaniat sampt
SYNONYMS
itithus; tulas-upaniatthe Tulas Upaniad; samptis finished.
TRANSLATION
Thus ends the Tulas Upaniad.

Original source:
UPANIAT-SAGRAHA, containing 188 Upaniads, edited with Sanskrit Introduction by prof. J.L.
Shastri; Motilal Banarsidas Publishers Private Limited, Delhi, 2006
upaniatsagraha, sa cya bhgadvayopeta, paitajagadastri viaynukramay
laghubhmikay ca samalaktya sampdita; motlla banrasdsa pabliarsa pr-ivea limiea, dill,
2006
opainaSats$aMah": / s$a caAyaM BaAgA"yaAepaeta: paiNx"tajagAd"IzAzAAiNAA ivaSayaAnau(maNyaA laGauBaUimak(yaA ca
s$amalax.~k{(tya s$ampaAid"ta:maAetaIlaAla banaAr"s$aId"As$a paiblazAs$aR aAwvaeq% ilaimaqe%x" / id"aI / 2006