Fear

 

Fear

 

Fear

 

Overcoming Fear

 

In Bhagavad-gītā it is said that in order to make spiritual progress, one must become fearless. Abhayaṁ sattva-saṁśuddhiḥ (Bg. 16.1). Fearfulness is the result of material involvement. It is also said in Śrīmad-Bhāgavatam (11.2.37), bhayaṁ dvitīyābhiniveśataḥ syāt: fearfulness is a creation of the bodily conception of life. As long as one is absorbed in the thought that he is this material body, he is fearful, and as soon as one is freed from this material conception, he becomes brahma-bhūta, or self-realized, and immediately becomes fearless. Brahma-bhūtaḥ prasannātmā (Bg. 18.54). Without being fearless, one cannot be joyful. The bhaktas, the devotees, are fearless and always joyful because they are constantly engaged in the service of the lotus feet of the Lord. It is also said:

evaṁ prasanna-manaso

bhagavad-bhakti-yogataḥ

bhagavat-tattva-vijñānaṁ

mukta-saṅgasya jāyate

(Bhāg. 1.2.20)

By practicing bhagavad-bhakti-yoga, one becomes fearless and joyful. Unless one becomes fearless and joyful, he cannot understand the science of God. Bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate. This verse refers to those who are completely liberated from the fearfulness of this material world. When one is so liberated, he can really understand the transcendental features of the form of the Lord.

SMB 4.24.52 / Purport

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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Progress in activity is Necessary

neha yat karma dharmāya
na virāgāya kalpate
na tīrtha-pada-sevāyai
jīvann api mṛto hi saḥ

Anyone whose work is not meant to elevate him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead, must be considered dead, although he is breathing.

Purport

Devahūti’s statement is that since she was attached to living with her husband for sense gratification, which does not lead to liberation from material entanglement, her life was simply a waste of time. Any work one performs that does not lead to the state of religious life is useless activity. Everyone is by nature inclined to some sort of work, and when that work leads one to religious life and religious life leads one to renunciation and renunciation leads one to devotional service, one attains the perfection of work. As stated in Bhagavad-gītā, any work that does not lead ultimately to the standard of devotional service is a cause of bondage in the material world (yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ). Unless one is gradually elevated to the position of devotional service, beginning from his natural activity, he is to be considered a dead body. Work which does not lead one to the understanding of Kṛṣṇa consciousness is considered useless

Srimad Bhagavatam 3.23.56

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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Developing the attitude of constantly serving Krishna

kṛṣṇa-nāma-mahā-mantrera ei ta’ svabhāva
yei jape, tāra kṛṣṇe upajaye bhāva

Translation

“ ‘It is the nature of the Hare Kṛṣṇa mahā-mantra that anyone who chants it immediately develops his loving ecstasy for Kṛṣṇa.

Purport

In this verse it is explained that one who chants the Hare Kṛṣṇa mantra develops bhāva, ecstasy, which is the point at which revelation begins. It is the preliminary stage in developing one’s original love for God. Lord Kṛṣṇa mentions this bhāva stage in the Bhagavad-gītā (10.8):

ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ budhā bhāva-samanvitāḥ

“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.” A neophyte disciple begins by hearing and chanting, associating with devotees and practicing the regulative principles, and thus he vanquishes all of his unwanted bad habits. In this way he develops attachment for Kṛṣṇa and cannot forget Kṛṣṇa even for a moment. Bhāva is the almost successful stage of spiritual life.

A sincere student aurally receives the holy name from the spiritual master, and after being initiated he follows the regulative principles given by the spiritual master. When the holy name is properly served in this way, automatically the spiritual nature of the holy name spreads; in other words, the devotee becomes qualified in offenselessly chanting the holy name. When one is completely fit to chant the holy name in this way, he is eligible to make disciples all over the world, and he actually becomes jagad-guru. Then the entire world, under his influence, begins to chant the holy names of the Hare Kṛṣṇa mahā-mantra. Thus all the disciples of such a spiritual master increase in attachment for Kṛṣṇa, and therefore he sometimes cries, sometimes laughs, sometimes dances and sometimes chants. These symptoms are very prominently manifest in the body of a pure devotee. Sometimes when our students of the Kṛṣṇa consciousness movement chant and dance, even in India people are astonished to see how these foreigners have learned to chant and dance in this ecstatic fashion. As explained by Caitanya Mahāprabhu, however, actually this is not due to practice, for without extra endeavor these symptoms become manifest in anyone who sincerely chants the Hare Kṛṣṇa mahā-mantra.

Many fools, not knowing the transcendental nature of the Hare Kṛṣṇa mahā-mantra, sometimes impede our loudly chanting this mantra, yet one who is actually advanced in the fulfillment of chanting the Hare Kṛṣṇa mahā-mantra induces others to chant also. Kṛṣṇadāsa Kavirāja Gosvāmī explains, kṛṣṇa-śakti vinā nahe tāra pravartana: unless one receives special power of attorney from the Supreme Personality of Godhead, he cannot preach the glories of the Hare Kṛṣṇa mahā-mantra. As devotees propagate the Hare Kṛṣṇa mahā-mantra, the general population of the entire world gets the opportunity to understand the glories of the holy name. While chanting and dancing or hearing the holy name of the Lord, one automatically remembers the Supreme Personality of Godhead, and because there is no difference between the holy name and Kṛṣṇa, the chanter is immediately linked with Kṛṣṇa. Thus connected, a devotee develops his original attitude of service to the Lord. In this attitude of constantly serving Kṛṣṇa, which is called bhāva, he always thinks of Kṛṣṇa in many different ways. One who has attained this bhāva stage is no longer under the clutches of the illusory energy. When other spiritual ingredients, such as trembling, perspiration and tears, are added to this bhāva stage, the devotee gradually attains love of Kṛṣṇa.

The holy name of Kṛṣṇa is called the mahā mantra.  Other mantras mentioned in the Nārada-pañcarātra are known simply as mantras, but the chanting of the holy name of the Lord is called the mahā-mantra. 

Sri Caitanya-caritamṛta / Adi-lila/ 7.83 / Purport

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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Gopīs Kātyāyanī vrata,

The goddess Durgā is the superintending deity of this material world, which is made of material elements. The demigods are simply different directors engaged in operating the departments of material activities, and they are under the influence of the same material energy. Kṛṣṇa’s internal potencies, however, have nothing to do with the creation of this cosmic material world. The spiritual world and all spiritual activities are under the direction of the internal, spiritual energy, and such activities are performed by Yogamāyā, the spiritual energy. Yogamāyā is the spiritual or internal energy of the Supreme Personality of Godhead. Those who are interested in being promoted to the spiritual world and engaging in the service of the Lord attain spiritual perfection under the control of Yogamāyā. Those who are interested in material promotion engage in ritualistic religious ceremonies and economic development to develop sense gratification. They ultimately attempt to merge into the impersonal existence of the Lord. Such people generally become impersonalists. They are interested in worshiping Lord Śiva or goddess Durgā, but their return is one hundred percent materialistic.

Following the example of the gopīs, the devotees sometimes worship the goddess Kātyāyanī, but they understand that Kātyāyanī is an incarnation of Yogamāyā. The gopīs worshiped Kātyāyanī, Yogamāyā, to attain Kṛṣṇa as their husband. On the other hand, it is stated in the Sapta-śatī scripture that a kṣatriya king named Suratha and a rich vaiśya named Samādhi worshiped material nature in the form of goddess Durgā to attain material perfection. If one tries to mingle the worship of Yogamāyā with that of Mahāmāyā, considering them one and the same, he does not really show very high intelligence. The idea that everything is one is a kind of foolishness indulged in by those with less brain substance. Fools and rascals say that the worship of Yogamāyā and the worship of Mahāmāyā are the same. This conclusion is simply the result of mental speculation, and it has no practical effect.

Sri Caitanya-caritamṛta / Madhya-lila/ 8.90 / Purport

To set the example, Śrī Caitanya Mahāprabhu personally visited temples in various holy places. Wherever He visited, He immediately exhibited His ecstatic love for the Supreme Personality of Godhead. When a Vaiṣṇava visits the temple of a demigod, his vision of that demigod is different from the vision of the impersonalists and Māyāvādīs. The Brahma-saṁhitā supports this. A Vaiṣṇava’s visit to the temple of Lord Śiva, for example, is different from a nondevotee’s visit. The nondevotee considers the deity of Lord Śiva an imaginary form because he ultimately thinks that the Supreme Absolute Truth is void. However, a Vaiṣṇava sees Lord Śiva as being simultaneously one with and different from the Supreme Lord. In this regard, the example of milk and yogurt is given. Yogurt is actually nothing but milk, but at the same time it is not milk. It is simultaneously one with milk yet different from it. This is the philosophy of Śrī Caitanya Mahāprabhu, and it is confirmed by Lord Kṛṣṇa in the Bhagavad-gītā (9.4):

mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ

“By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.”

The Absolute Truth, God, is everything, but this does not mean that everything is God. For this reason Śrī Caitanya Mahāprabhu and His followers visited the temples of all the demigods, but they did not see them in the same way an impersonalist sees them. Everyone should follow in the footsteps of Śrī Caitanya Mahāprabhu and visit all temples. Sometimes mundane sahajiyās suppose that the gopīs visited the temple of Kātyāyanī in the same way mundane people visit the temple of Devī. However, the gopīs prayed to Kātyāyanī to grant them Kṛṣṇa as their husband, whereas mundaners visit the temple of Kātyāyanī to receive some material profit. That is the difference between a Vaiṣṇava’s visit and a nondevotee’s visit.

Sri Caitanya-caritamṛta / Madhya-lila/ 9.360 / Purport

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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Asta-Naam-Stava

 Asta-Naam-Stava

Eight names of Tulasi Devi

Vrindavani, vrinda, visvapujita, pushpasara,

Nandina, krsna-jivani, visva-pavani, tulasi

 

• Vrindavani – one who first manifested in Vrindavan.
• Vrinda – The goddess of all plants and trees (even if one Tulasi plant is present in a forest it can be called Vrindavan.).
• Visvapujita – one whom the whole universe worships.
• Pushpasara – the top most of all flowers, without whom Krishna does not like to look upon other flowers.
• Nandini – seeing whom gives unlimited bliss to the devotees.
• Krishna-jivani – The life of Krishna.
• Visva-pavani – one who purifies the three worlds.
• Tulasi – one who has no comparison.

        Anyone while worshipping Tulasi Devi chants these eight names will get the same result as one who performs the Asvamed Yagna and one who on the full moon day of Karttik (Tulasi Devi’s appearance day) worships her with this mantra will break free from the bonds of this miserable world of birth and death, and very quickly attains Goloka Vrindavan. On the full moon day of Karttik Lord Krishna Himself worships Tulasi Devi with this mantra. One who remembers this mantra will very quickly attain devotion to Lord Krishna’s lotus feet.

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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The Marriage of Tulasi Devi

 

The Marriage of Tulasi Devi

And Significance of Shalagrama-shilas

As Elaborated from Brahma-Vaivarta Purana, 

Prakriti-Khanda, Chapters 21 & 22

Compiled by Stephen Knapp

 

        This explains the marriage between Lord Vishnu and Tulasi, how Tulasi became both the Gandaki River and the sacred Tulasi tree, and how Lord Vishnu accepted the form of the sacred stones found in the Gandaki River known as shalagram-shilas.

 

CHAPTER 21

        Narada said: "O Lord, please narrate how You (Lord Narayana) impregnated Tulasi."

        Narayana answered: "Hari, in order to accomplish the design of the gods, took the form of Sankhachuda and cohabited with Tulasi. He took the amulet of the demon and approached the house of Tulasi. At the threshold he played upon a drum and through a spy announcing these words, ‘May victory crown the King,’ he convinced Tulasi of the success of her husband. Tulasi, through a window, gladly looked at the royal road. She made gifts to the Brahmins, the bards and the mendicants and caused the performance of many auspicious deeds. Lord Hari subsequently descended from his car and entered into the lovely house of Tulasi constructed with invaluable gems. When Tulasi saw her tranquil husband (whose form Hari had assumed), she wept with joy, washed his feet with water and bowed low to him. She entertained him with betel-leaves rendered fragrant with camphor and considered herself truly blessed, inasmuch as she saw her lord returned victorious from the battle. The licentious Tulasi, filled with joy, cast arch glances upon him and sweetly or gently asked him thus: ‘My gracious king, how could you conquer Shiva who destroys numberless worlds? Reveal to me the matter.’ Hari in disguise smiled and concocted a lie thus: ‘O my lady, O my love, this fight lasted for a year and all the demons have been destroyed. Brahma himself came to the scene of fight and reconciled us both. By his command, I returned to the gods their jurisdiction and came home. Shiva likewise returned to his domain.’ So saying, Lord Hari slept. O Narada, Hari cohabited with Tulasi but owing to the transgression of the former method of sexual intercourse, she became suspicious and said, ‘O Lord of dissemblers, who are you? You have violated my chastity. I must, therefore, curse you, whoever you are.’ Afraid of a curse, Hari assumed a very lovely form. Tulasi beheld in her presence the Eternal Lord, the god of gods, dark like a new cloud. His eyes were like autumnal lotuses. His face was beaming with smiles. He was decked with gems and yellow garments. His grace was like that of ten millions of Cupids.

        "The woman at His sight was excited with lust and fainted, but immediately recovering said to Hari, ‘Lord, you are unkind to me and possess a heart of stone. You have fraudulently violated me and killed my husband. As you are hard-hearted like a stone, you will be worshiped in the world in the form of a stone (shila). Those who call you merciful are deluded. Tell me why You killed an innocent votary of Yours for the sake of others. You are the soul of all and, though all-knowing, You do not realize the pain of others. Therefore, when You will assume a certain incarnation, You will forget Yourself.’ So saying, the chaste Tulasi fell at his feet and wept bitterly in sorrow. The merciful Hari consoled her, using words fraught with counsel thus: ‘O chaste lady, you prayed for me for a long time in Bharata-varsha (India). The lustful Sankhachuda had prayed for you and thereby obtained you as his spouse, and thus he enjoyed your society for a long time. I should now give you the fruits of your devotion.

        "You should now quit your body, take a celestial form and travel with Me like Rama. You will now be converted into a sacred river called Gandaki. Let the clusters of your hair be converted into a plant called Tulasi or the holy basil. Fair one, the flowers and the leaves of this plant will be consecrated to the worship of the gods. In the course of my worship, Tulasi flowers will be held superior to other flowers in the three worlds and even in Vaikuntha. This sanctifying plant will grow in Goloka on the coast of the Viraja River, on the site occupied by the sphere of the Rasa, in Vrindavana, in the forest of the holy fig tree, the wood of the sandal tree, or the Champak flower, or in the groves of the jasmine, and the screw-pine tree, or in the grove of the climbing plants called Madhavi. All the shrines of the world will converge at the root of Tulasi.

        "Fair one, all the gods will preside there to secure the fallen leaves of the holy basil. Anyone who will be anointed or moistened with the waters of the holy basil will reap the benefits of ablutions in all sacred rivers and the performance of all sorts of yagnas or sacrifices. Hari will not be so much pleased with the gift of a thousand jars full of honey as with the offer of a Tulasi leaf. The gift of one such leaf will bring the reward secured by the gift of millions of cows. Anyone who, dying, will get the water of the Tulasi leaf will be redeemed from all his sins and proceed to Vaikuntha. Whoever constantly drinks such water will be redeemed in his lifetime and get the fruits of a dip in the Ganges. Anyone worshiping Me with this leaf every day will reap the benefits of a hundred thousand horse sacrifices. Anyone dying with the Tulasi leaf in his hands [or also in one’s mouth, as is commonly practiced] will be redeemed. Anyone putting on a wreath of the wild Tulasi will get at every step the fruit of a horse sacrifice. However, whoever with the holy basil in his hand will break his vow and perjure himself will go to hell. But anyone who, at the time of his death, will get a drop of the water of the holy basil will proceed to Vaikuntha. Hari will cut off the head of that person who, on the lunar day of the dark night (Amavasya) or the full moon, or on the twelfth or last day of the lunar month, or being anointed with oil just before bath, or in the noon, night, or at day break or sun down, or in a state of impurity, or in his nocturnal dress [sleep clothes] will cull or pluck the Tulasi leaf.

        "O chaste one, if such a leaf is stale for three nights, it can still be used on the occasion of funeral ceremonies, in connection with vows, gifts, consecration of temples and the worship of gods. Tulasi leaves dedicated to Vishnu, even if they drop to the ground or water, if properly washed may still be used for other holy purposes. The presiding deity of the Tulasi plant will always sport in solitude with Krishna in Goloka which is free from diseases. The presiding deity of the Gandaki River will be the wife of the salt ocean, born of my digits. And personally, O chaste goddess, you will ever remain by My side and enjoy My company like Goddess Lakshmi. I, too, by your curse, will turn into a stone on the coast of the Gandaki. At that place the worms called Vajra-kita will construct [carve] my wheel within the stone. That stone, dark like a new cloud, which contains at one gate four wheels and which is decorated with a wreath of wild flowers will be known as Lakshmi-Narayana. But the stone of the like nature without being decked with a wreath will be called Lakshmi-Janardana. A stone without a wreath but impressed with marks of cow feet will be called Raghunatha. A stone of two wheels, auspicious to the householders, will be called Dudhi-bamana. Such a stone, if decked with garlands, will be called Sridhara and give grace to the householders. A stone without a wreath, but thick and circular and containing two wheels will be called Damodara. A stone, fairly round, assailed by arrows, having quivers and two wheels will be called Rana-rama. A stone of moderate size having seven wheels associated with quivers will be called the king of kings and give royal prosperity to the people. A stone, thick, dark like a new cloud and associated with fourteen wheels will be called Ananta and give four kinds of redemption.

        "A stone which looks like a cloud and contains two wheels, which is spherical, graceful and moderate in size will be called Madhu-Sudana. A stone which will bear the mark of the Sudarshana on one of its wheels and whose other wheel will remain concealed will be called Gadadhara. The two-wheeled stone with the face of a horse will be called Hayagriva. The two-wheeled stone whose face is expansive and hideous will be called Narasimha. The two-wheeled broad-faced stone, decked with wreaths and pleasing to the people will be called Lakshmi-Narasimha. The stone whose gate is conspicuous by two graceful wheels of equal size will be called Vasudeva fulfilling all desire. The stone having a slender wheel and many holes at the threshold, dark like a new cloud, will be called Pradyumna, and the worship of this stone will give happiness to people. The stone whose wheels are united and whose back is excellent, which brings joy to the householders, will be called Sankarshana. The yellow, beautiful, circular stone delightful to the house-holders, will be styled Aniruddha by the Savants. Fair one, the place where this stone will be discovered will be the resort of Hari and Lakshmi with her attendant shrines and holy places. Nay, Brahmin-slaughter and all other sins of the world are expiated by the worship of this stone. This stone, if it is in the shape of an umbrella, bestows a kingdom; if round, it gives prosperity; if like a cart, it causes pain; if like the front of a spear, it brings about death. If deformed, it causes poverty; if tawny in color, it destroys happiness; if its wheels are joined, it causes disease; if broken or split into fragments, it causes death. All holy deeds, consecration of a temple, performance of a funeral ceremony, worship of gods, etc., can be performed through this Holy stone. Deeds of charity, circumambulation around the world, bath in the sacred rivers, all can be attained by a person by ablution in the waters [that have bathed or washed] of this stone. The touch of such a person will be desired even by the streams. He will be consecrated and redeemed in his lifetime. The worship of the stone will give the same fruit as the study of the Vedas or asceticism.

        "Whoever will drink the immortalizing water of this stone will sanctify by his touch resorts for pilgrims and be redeemed in his life. He will be the slave of Hari and witness countless dissolutions of the world. Sins as heinous as the murder of a Brahmin will fly at his sight like snakes at the sight of Garuda. The earth will be consecrated by the dust of his feet. By his birth, he will redeem millions of his ancestors. Anyone who, while dying, will drink this water will be emancipated and go to the Vaikuntha. He will be free from the influences of karma and, being redeemed, will merge into the feet of Vishnu. Whoever, by laying hands on the stone, perjures himself or breaks his vow will remain in hell for millions of years. My beloved, whoever will separate the holy basil leaves from this holy stone, will suffer the pangs of separation from his wife from birth to birth. Whoever will dissociate the conches from the Tulasi will be deprived of his wife and health for seven births in succession. A wise person who will maintain the Tulasi, the conches and the stone at one and the same place will be dear to Hari. It is painful for a person to part from his beloved whose society he once enjoyed. You were the favorite of Sankhachuda for one Manvantara. Therefore separation from him has been a source of trouble to you.'"

        "As Hari affectionately said so, Tulasi quit her body and went to Vaikuntha in a celestial form. Tulasi frequented the heart of Narayana like Kamala. O Narada, thus Hari happened to have four wives viz., Lakshmi, Saraswati, Ganga and Tulasi. When Tulasi died, her body was immediately turned into a river called Gandaki; and on the coast of this stream, a sanctifying hill out of the digits of Hari came into existence. The worms on the hill are constructing stones of various sorts. A stone that drops down into the river from the hill assumes the hue of clouds. A stone that drops from the rock on the dry land becomes tawny-colored through the heat of the sun. Now I told you everything. Please let me know what you want to hear."

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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CHAPTER 22

        Narada said, "Lord, I gather how Tulasi became the favorite of Hari, how she became holy and was adored throughout the world. Now I want to hear the account relating to her form of worship and her hymn. In olden times, who worshiped her and recited her ode? How did she become adorable in the world? Kindly narrate these matters to me."

        Suta said, Naryana smiled at these words and said, "Hari sported with Tulasi as soon as He got her and made her as blessed and glorious as Rama. Ganga and Lakshmi bore this new acquisition to their society patiently. But it was intolerable to Saraswati. Once the dignified Saraswati in vain quarreled with Tulasi in Hari’s presence and hurt her. Tulasi in shame and disgrace disappeared. That accomplished, wise and adept Tulasi became invisible to Hari also out of anger. Hari thereupon took permission of Saraswati and went to the forest of Tulasi plants. There he bathed and with holy basil leaves reverentially adored Tulasi with the mystic formula of ten letters containing seeds of germinating principles of Lakshmi, Maya, Kama and Vani.

        "O Narada, that mantra prepared by Hari ends thus: ‘Swaha to Vrindavani.’ After having uttered this mantra which is efficacious like the Kalpa tree, whoever will worship Tulasi with the light of the ghee lamp, frankincense, sandal flowers and sacrificial offerings will attain all perfection. Tulasi, pleased with the worship, emanated from the plant and took refuge in the lotus feet of Hari. Hari blessed her saying, ‘You will be adored throughout the world,’ and said, ‘Beloved, I shall hold you on my head and in my heart. All the gods, therefore, will wield you on their heads.’ So saying, Hari took her home."

        Narada said, "Now tell me about the Dhyana or meditation appropriate to Tulasi, her ode, and her plan of worship." Narayana answered, "When Tulasi disappeared, the afflicted Hari went to Tulasi-vana (the forest of holy Tulasi), worshiped her and adored her with the hymn, "I adore my beloved Vrinda who in one place grows in the form of plants. I adore the blessed nymph who sprang at first from the forest of Vrindavana and is hence styled Vrinda-vani.

        "I worship that goddess, all adorable in the universe, who is so-called as she is adored throughout the world. Being afflicted by Cupid I adore the all-sanctifying goddess so-called as she is always adored in the three worlds. I want to see Pushpa-sara, the goddess, the essence of flowers, without whom the gods are not satisfied with the offer of any number of flowers. I crave the favor of that goddess, also called Nandini, as attainment of Tulasi brings faith and joy. I seek the protection of this goddess called Tulasi, as she is incomparable in the world. May she preserve my life, the goddess who is also called the life of Krishna. Krishna having worshiped her thus manifested Himself to Tulasi who was lying prostrate at His feet. When He saw that the dignified Tulasi was weeping on account of her susceptibilities being wounded by Saraswati, he clasped her to his breast, took her to Saraswati and reconciled them both. He blessed her saying, "You will be adored throughout the world and sustained (carried) by every one on the head. You will be adored and honored by Me as well.

        "When Tulasi was propitiated, Saraswati embraced her and seated her by her side. Lakshmi and Ganga also embraced her smiling and took her home. Whoever will adore Tulasi by the above eight names, pregnant with meaning, viz., Vrinda [one who has thousands of sakhis, associates], Vrinda-vani [one who never leaves Vrindavana], Vishwa-Pavani [sanctifier of the whole world], Vishwa-Pujita [whole world worships her], Pushpa-sara [essence of all the flowers], Nandini [gives happiness to everyone], Krishna-Jivani [the life and soul of Lord Krishna] and Tulasi [one with an incomparable form] will reap the fruits of a horse sacrifice. The benefactress Tulasi was born on the lunar day of the full moon in the month of Kartika, hence Hari has prescribed this day for her worship. Whosoever will worship her on this day will be redeemed from all sins and go to Vaikuntha. Whoever gives Tulasi leaves cut in reverence to Vishnu in the month of Kartika will reap the fruits secured by the gift of ten millions of cows. Nay, the recollection of her hymn gives a son to the sonless, a wife to the wifeless, health to the diseased, liberty to the prisoner, sanctity to the sinner, courage to the frightened and a friend to the friendless.

        "O Narada, I told you about her hymn, now listen to the subject relating to her meditation and form of worship. You know the meditation (Dhyana) as mentioned by Kanwa-sakha. Without invoking the goddess, reverentially meditate on her and adore her with sixteen ingredients. Now listen to her Dhyana or meditation which destroys sins. The chaste Tulasi, the best of flowers, adorable and lovely, destroys the fuel of sins like a flame of fire, O Muni, she is most sacred of all the goddesses. Being incomparable she is called Tulasi. I adore the goddess who is solicited by all; who crowns the head of all; who is known as the consecrator of the world; who gives emancipation and the bondage of Hari; and who has been herself redeemed in her lifetime.' Wise men, after this meditation and worship, should read her eulogies and bow to her."