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The Popular Religion and Folk-Lore of Northern India, Vol. 2 (of 2) cover

The Popular Religion and Folk-Lore of Northern India, Vol. 2 (of 2)

Chapter 68: The Tulasî.
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About This Book

The work presents a systematic ethnographic survey of northern Indian popular religion and folk-lore, recording beliefs, rituals, and everyday preventative practices. It examines the evil eye and its remedies, tree and serpent cults, totemic and fetish practices, animal worship, witchcraft and black art, and seasonal rural festivals, drawing on local testimony and observed customs. The account describes naming taboos, protective marks and charms, sacrificial and ceremonial forms, and the social logic that underpins ritual responses to misfortune. Chapters conclude with bibliographic references and an index to aid further study.

The Tulasî.

The Tulasî or holy basil (Ocymum sanctum) is closely connected with the worship of Vishnu. At the last census over eleven hundred persons in the North-Western Provinces recorded themselves as worshippers of the plant. It is known in Sanskrit as Haripriya, or “the beloved of Vishnu,” and Bhûtaghni, or “destroyer of demons.” It seems to owe the favour with which it is regarded to its aromatic and healing properties. Vishnu, so runs the legend, was fascinated with the beauty of Vrindâ, the wife of Jâlandhara, to redeem him from whose enthralment, the gods applied to Lakshmî, Gaurî, and Swadhâ. Each gave them seed to sow where Vishnu was enchanted. The seeds given by the deities sprang up as the Dhâtrî or Emblica Myrobalan, the Mâlatî or jasmine, and the Tulasî, or basil, and appearing in female form they attracted the admiration of the deity and saved him from the wiles of Vrindâ.60

Another legend comes from Bombay.61 Tulasî was daughter of the Râja Dharmadhwaja, and by her devotions gained the favour of Vishnu, but she married the demon Sankhachûda, who by the virtue of his wife overcame the gods. They appealed to Vishnu, but he could not help them, as the demon was his votary. At last it was resolved that he should personate her husband and gain her love. When Tulasî was aware of the deception she was about to curse him, but he pacified her by promising to marry her and make her name immortal. He added that those women who married an image of him to the Tulasî on the eleventh day of the month Kârttik would prosper.

The Tulasî is also connected with Sîtâ and Rukminî, and the prayer to her is: “I adore that Tulasî, in whose roots are all the places of pilgrimage, in whose centre are all the deities, and in whose upper branches are all the Vedas.” The plant is specially worshipped by women after bathing, and more particularly at the full moon of Kârttik, if the bathing be in the Ganges. The chief ceremony is, however, the marriage of the infant Krishna to the plant, which is carried out by pious people, often at a considerable cost, in accordance with the standard ritual.