By: Smt.Meera Tadipatri
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| Pic.Courtesy : Smt.Chitra Ramachandran |
👉Songs on Shri Tulasi - (Soundcloud Note: Lyrics in 3 languages is updated in the description of the tracks - Mobile users: Click on "Behind the track" under the Title of the track & Description. PC users: It's right under the track).
Uttana dwadashi is the day of tulasi vivaha and whatever daana of dals, fruit/vege, you plan on doing, it is best to do it on Ekadashi itself. If not possible, make sankalpa and keep aside.
With respect to Tulasi, as to what her svarupa is and which kaxa she belongs to, there are differences in opinion among today's learned people who quote many works as support.
To me, the prime commentory on HKAS Sri Sankarshana odeyaru's vyakhyana is Apta-vAkhya. This HKAS is one grantha which deals extensively with tAratamya and does mention that
Tulasi = Jambhavati who belongs to kaxa # 6
When doing puje to Tulasi, one has to keep in mind the following:
1. Tulasi plant which we see is made of pancha-bhuta -- just like our jaDa deha.
2. In that plant called Tulasi, there is "life" aka jiva which is different from its jaDa panchabhuta deha -- jaDa-jiva bhedha is to be seen and thought off. It is not enough to just memorize panchabheda padyas.
This jiva is capsuled in that plant and does undergo sukha-dukha, similar to us.
3. Inside this jiva, there is the presence of devata called Tulasi. She is the abhimani for this plant. Not just abhimani but has kept her sannidhana too in a way to bless us. This abhimani devata was "born" during samudra mathana. Bhagavan Dhanvantri's "tear drop" fell on the kalasha waters and from this she was born. The Padma Purana, uttara khanda mentions that Laxmidevi gave two separate seeds and from one dhatri plant was born and from the other Tulasi plant was born.
Thus, together, they have Laxmi's sannidhana. This Tulasi's mula rupa is Jambhavati,[ all tAttvika devatas have multiple dehas meaning at the same time they can take different bodies and exist in amsha-amshi rupas like how Indra-Arjuna are] one of the shanmahishi's of Lord Krishna belonging to kaxa # 6
4. In this abhimani-devata called Tulasi, Mahalaxmi is always present by the very name Tulasi. In this Tulasi naamaka Ramaadevi, Bhagavan Kapila is present in His stri rupa called Tulasi. Thus Tulasidevi gets her name because of the special presence of Tulasi namaka Laxmi-Narayana. Thus Tulasi namaka Jambhavati is the adhistana/pedestal for Laxmi antargata Narayana. Because of the presence of all these "tulasi-s", the plant is also called Tulasi. This is how we have to understand the purana vakhyas when they say "Tulasi is Laxmi", "Tulasi is Narayana", "Tulasi is Jambhavati", "Tulasi is the plant" depending on what we refer to. When we do puje, we have to keep all these in mind.
a. jada-jada bheda [ the difference in the dehas of plant that is seen and that of the panchabhuta-deha of its abhimani devata who also resides there.]
b. jiva-jaDa bheda [ diff. between the plant and the indwelling jiva]
c. jiva-jiva-bheda [ diff between the ordinary sukha-dukha jiva and its abhimani who is free from dukha that the plant undergoes]
d. jiva-ishvara bheda
e. jada-ishvara bheda
5. During uttana-dvadashi the sannidana vishesha of Laxmi in Jambhavati who is present with the name Tulasi in the Tulasi plant is "more" in the sense that the Lord accepts/samsleshana of His own [ramanat-tva] rupa in that Laxmi present in Jambhavati amsha called tulasi.
The Tulasi-katte aka brindavana is different from all these Tulasi-s.
Jalandhara's story is from Puranas and I've heard it from Sri Vyasanakere Prabhanjanacha's website and/or CD on Padma Purana, Uttarakhanda.
Brinda is a great pati-vrata stri but due to prarabdha gets married to Jalandhara. This jalandhara is born when Shiva's "anger" rupaka agni enters the waters of the sea. Upon this Chaturmukha sheds his tear and the daitya emanating from the waters swallows the tear drop and thus gets the name Jalandhara.
This Jalandhara, claims himself as the son of Varuna having born from the sea and calls Vishnu as brother-in-law [as Laxmi is "born" from Samudra] and requests Vishnu to stay in the Samudra and also boon that except Rudra none can kill him.
Due to the pati-vrata dharma of Brinda, Jalandhara gets protected and this protection takes him to several misdeeds including going after Parvati devi. Rudra with the anugraha of Vishnu in the form of Sudarshana protects the devatas. In the meanwhile, Vishnu along with Narada creates moha in Brinda into believing that Vishnu is her husband and when she comes to know about her mistake, she ends her life. Taking pity on her, Laxmidevi makes two seeds -- one dhatri and another tulasi to plant and in that the abode of the plant she makes brinda stay all the time and thus get worshiped along with Tulasi.
Sampradaya Mangala Vastu:
Devara mane Rangolis
Shri KrishnArpanamastu !!
Karthika Maasa Link
With respect to Tulasi, as to what her svarupa is and which kaxa she belongs to, there are differences in opinion among today's learned people who quote many works as support.
To me, the prime commentory on HKAS Sri Sankarshana odeyaru's vyakhyana is Apta-vAkhya. This HKAS is one grantha which deals extensively with tAratamya and does mention that
Tulasi = Jambhavati who belongs to kaxa # 6
When doing puje to Tulasi, one has to keep in mind the following:
1. Tulasi plant which we see is made of pancha-bhuta -- just like our jaDa deha.
2. In that plant called Tulasi, there is "life" aka jiva which is different from its jaDa panchabhuta deha -- jaDa-jiva bhedha is to be seen and thought off. It is not enough to just memorize panchabheda padyas.
This jiva is capsuled in that plant and does undergo sukha-dukha, similar to us.
3. Inside this jiva, there is the presence of devata called Tulasi. She is the abhimani for this plant. Not just abhimani but has kept her sannidhana too in a way to bless us. This abhimani devata was "born" during samudra mathana. Bhagavan Dhanvantri's "tear drop" fell on the kalasha waters and from this she was born. The Padma Purana, uttara khanda mentions that Laxmidevi gave two separate seeds and from one dhatri plant was born and from the other Tulasi plant was born.
Thus, together, they have Laxmi's sannidhana. This Tulasi's mula rupa is Jambhavati,[ all tAttvika devatas have multiple dehas meaning at the same time they can take different bodies and exist in amsha-amshi rupas like how Indra-Arjuna are] one of the shanmahishi's of Lord Krishna belonging to kaxa # 6
4. In this abhimani-devata called Tulasi, Mahalaxmi is always present by the very name Tulasi. In this Tulasi naamaka Ramaadevi, Bhagavan Kapila is present in His stri rupa called Tulasi. Thus Tulasidevi gets her name because of the special presence of Tulasi namaka Laxmi-Narayana. Thus Tulasi namaka Jambhavati is the adhistana/pedestal for Laxmi antargata Narayana. Because of the presence of all these "tulasi-s", the plant is also called Tulasi. This is how we have to understand the purana vakhyas when they say "Tulasi is Laxmi", "Tulasi is Narayana", "Tulasi is Jambhavati", "Tulasi is the plant" depending on what we refer to. When we do puje, we have to keep all these in mind.
a. jada-jada bheda [ the difference in the dehas of plant that is seen and that of the panchabhuta-deha of its abhimani devata who also resides there.]
b. jiva-jaDa bheda [ diff. between the plant and the indwelling jiva]
c. jiva-jiva-bheda [ diff between the ordinary sukha-dukha jiva and its abhimani who is free from dukha that the plant undergoes]
d. jiva-ishvara bheda
e. jada-ishvara bheda
5. During uttana-dvadashi the sannidana vishesha of Laxmi in Jambhavati who is present with the name Tulasi in the Tulasi plant is "more" in the sense that the Lord accepts/samsleshana of His own [ramanat-tva] rupa in that Laxmi present in Jambhavati amsha called tulasi.
The Tulasi-katte aka brindavana is different from all these Tulasi-s.
Jalandhara's story is from Puranas and I've heard it from Sri Vyasanakere Prabhanjanacha's website and/or CD on Padma Purana, Uttarakhanda.
Brinda is a great pati-vrata stri but due to prarabdha gets married to Jalandhara. This jalandhara is born when Shiva's "anger" rupaka agni enters the waters of the sea. Upon this Chaturmukha sheds his tear and the daitya emanating from the waters swallows the tear drop and thus gets the name Jalandhara.
This Jalandhara, claims himself as the son of Varuna having born from the sea and calls Vishnu as brother-in-law [as Laxmi is "born" from Samudra] and requests Vishnu to stay in the Samudra and also boon that except Rudra none can kill him.
Due to the pati-vrata dharma of Brinda, Jalandhara gets protected and this protection takes him to several misdeeds including going after Parvati devi. Rudra with the anugraha of Vishnu in the form of Sudarshana protects the devatas. In the meanwhile, Vishnu along with Narada creates moha in Brinda into believing that Vishnu is her husband and when she comes to know about her mistake, she ends her life. Taking pity on her, Laxmidevi makes two seeds -- one dhatri and another tulasi to plant and in that the abode of the plant she makes brinda stay all the time and thus get worshiped along with Tulasi.
Sampradaya Mangala Vastu:
First of all one has to know the significance purpose
and from where it originated and how to implement it with the view of
current times.
The significance of it is obviously
to bring us “mangala” by giving “mangala vastus” to “muttaidi-s”. Here
the term “muttaidi” means “mudi tanavanna aididavaLu” “muditana”
pertains to thinking and not just age. A muttaidi should be:
1. one who realizes that the “mangala vastus are not just items
2. it has the presence of “mangala devatas”
3. it is offered to the “mangala devatas” inside the muttaidi
4. the muttaidi is merely an abode/adhishtaana
5. The mangala devatas inside us instigated us to give this
Btw,
the mangala devatas are nothing but Narayana in Laxmi’s three forms
–shri-bhu-durga and ofcourse, saraswati, bharati, Parvati, Shachi, Rati.
When
both the giver and receiver have this concept, the devatas bless both
with mangala. Note that the FULL benefit to the giver comes ONLY when
these items are “used” by the receiver. For just giving, one gets very
tiny phala The receiver also has responsibilities!
Thus,
it goes without saying that what we give must be what we use and
consume. In short they must be good ones that someone can use.and it
should not be a burden Equally important is to whom we give and what we
give.No point in giving to those who feel it as a burden.
The
“puraana kalpas” that mention these “sampradaaya”also mention it has to
be “desha-kaala-uchita”.Along with this, I will add “vyakti” [aka
person] too, as mentioned above.
Keeping this in
mind, I would encourage ladies to give kum-kum, haladi from their own
pyala to everyone instead of “pre packed” packets which often have
chemicals and thus it is NOT mangala vastu! Usually we keep 3 containers
– one for puja and after it has been offered, it is separated into two ,
one for our use and one for giving to “muttaidi-s. In the past, these
were home-made and thus of high natural quality, and time consuming so
muttaidis really used to feel happy to take home and use it. But, now,
it is all chemicals and nobody uses “pre-packed packets”. It just gets
circulated and doesn’t bring any mangala as it is neither mangala being a
chemical nor used for fear of skin issues.
As for
blouse, no need to give it to everyone as most of them may find it a
“pain in the neck” and definitely not use it. Instead give a decent
quality to just a few who don’t mind non designer, matching etc. If,
one cannot find such traditional ladies, then., set aside a dollar “for
blouse comb mirror etc.,”,and when one visit India, surely one can find
elderly ladies Do buy and give them a good quality blouse with
stitching charge so that they will USE happily, and one gets punya as
well!
As for bangles., as before no point in giving
bangles to those who don’t even wear glass and leave it in car itself !
Surely, there are ladies who still love, use, and yet don’t bother about
color, matching etc., Surely give them. As for size, the common size
will be just right or as mentioned give them the choice!
As for return gift, it is not a sampradaaya and left to the guest. Thumb rule is give that which you will use yourself.
maMda-naadaru -- sariye- gOpI- |
caMda-na shree -- mudre-gaLa nala- |
viMda- dharisuta -- shreetu-Lasi pa -- dmaakSha- saragaLa-nu ||
kaMdha-rada ma -- dhyadali- dharisi mu- |
kuMda- shreebhoo -- ramaNa- trijaga- |
dwaMdya- sarva -- swaami- mama kula -- daiva-vene pore-va || 16-20 ||
aaru- janagaLi -- giMta-laahaM- |
kaari-ka praa -- Notta-makhiLa sha- |
reera-maani -- praaNa-giMtali -- kaama- iMdrari-ge ||
gouri- vaaruNi -- khagapa- raaNige |
shouri- mahiShiya -- roLage- jaaMbava- |
tee ra-maayuta -- Laada- kaaraNa -- adhika-Lenisuva-Lu || 25-10 ||
viShNu- sarvO -- ttamanu- prakRuti ka- |
niShTha-LenipaLa -- naMta- guNa para- |
mEShThi- pavanaru -- kaDime- vaaNI -- bhaara-tigaLadha-ma ||
viShNu-vahana pha -- NIMdra- mRuDarige |
kRuShNa-mahiShiya -- radhama-rivaroLu |
shrEShTha-LenipaLu -- jaaMba-vatiyaa -- vEsha- baladiM-da || 29-1 ||
kaMbu-paaNiya -- parama- prEma ni- |
taMbi-niyareM -- denipa- lakShaNe |
jaaMba-vati kaa -- LiMdi- neelaa -- bhadra- sakhaviM-da ||
eMba- ShaNmahi -- Shiyara- divya pa- |
daaMbu-jagaLige -- namipe- mama hRuda- |
yaaMba-radi nela -- sali bi-Dade ta -- mmarasa-noDagoo-Di || 32-14 ||
nEma-diMda -- shwattha- tuLasI |
sOma-dharanali -- vimala- saala |
graama-gaLani -- TTabhina-mipa nara -- mukti-yOgya sa-daa ||
bhoomi-yoLu dha -- rmaartha- mukti su- |
kaama-pEkShega -- LiMda- saala- |
graama-gaLa vyati -- rikta- vaMdise -- duHkha- vaiduva-nu || 30-6 ||
shaiva- shoodra ka -- raarci-ta mahaa |
dEva- vaayu ha -- ri pra-time vRuM- |
daava-nadi maa -- sadwa-yadoLiha -- tuLasi- aprasa-va ||
gO vi-vaaha vi -- varji-taashwa |
tthaa vi-TapigaLa -- bhakti- poorvaka |
sEvi-suva nara -- nitya- shaashwata -- duHkha-vaiduva-nu || 30-8 ||
Karthika Maasa Link
Please give us a write up on daily tulasi pooja procedure and its significance
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