Who Can Wear Tulasi Kanthi Mala – The Glories of Kanthi Mala

Who can wear Tulasi kanthi mala? What is the qualification to wear Tulasi neck beads? Why do vaisnavas wear kanthi mala? These are very common questions that are often met with common misunderstandings. Misconceptions and taboos circulate widely, and they don’t always line up with sastra’s own standards. These misunderstandings do not stem from obfuscation, but from ambiguity. Ambiguity due to a lack of presentation on the issue at hand. So, how does sastra answer these questions? 

At heart, the answer is disarmingly simple: Tulasi Devi does not measure worthiness the way we do. Just as a mother does not ask if her child is clean before embracing them, Tulasi Devi does not discriminate between the pure and the impure, the learned and the simple, the steady and the struggling. She is Jagad-dhātrī, the mother of the universe, who extends her compassion without condition. We will begin by exploring this mood of hers, and later delve into how sastra reveals it. We hope this article will help shed light and give clarity within gaudiya vaisnava circles and the lives of pious readers alike. 

The Nature of Srimati Tulasi Devi

We must begin by understanding who Tulasi Devi is. Books can be written on this topic, but in this article we will keep it brief, and expand with future publications.

Although appearing in the material world, Tulasi Devi’s body is a spiritual form that is not at all material. Because of her spiritual nature she is never contaminated or affected by material circumstances. In her plant form, externally she may seem to fall sick or pass away, but that is only to give us service, to purify us, and to bring us to a higher standard of consciousness and devotion. 

Tulasi Devi is Jagad-dhātri, the mother of all the residents of the universe. Her eyes are anointed with tears of love (Kāmākṣi) because of her compassionate nature. Unconditional love is the nature of a mother, so much so that even if her child were to disrespect her, neglect her, or forget about her, she would always keep the deepest crevices of her heart open to them. The mother waits for the child to reciprocate, and even with the smallest amount of reciprocation the mother offers her full affection. Tulasi Devi’s mood is that of causeless mercy and compassion, and her mission is to give shelter to everyone in the universe (Viśvāśrayā), purify all people at large (Viśva-pāvanī), and gradually raise them to the spiritual platform. There are hundreds if not thousands of verses that describe the various ways Tulasi Devi purifies those who come in contact with her. But what is her intention and where does this mood come from?

Srimati Vrinda Devi

Srila Visvanatha Cakravarti Thakura writes in his Vrindadevy-astakam:

tvaṁ kīrtyase sātvata-tantra-vidbhir
līlābhidhānā kila kṛṣṇa-śaktiḥ 
tavaiva mūrtis tulasī nṛ-loke 
vṛnde namas te caraṇāravindam

Oh Vrinda Devi, I offer my respectful obeisances to your lotus feet. Those who have studied the Sātvata-tantra glorify you. You are Lord Krishna’s potency for performing pastimes, and you are known as Tulasi Devi in the human society. (Sri Vrindadevy-astakam 7)

Rupa Goswami also explains:

tṛṇāvartārāter viraha-dava-santāpita-tanoḥ
sadābhīrī-vṛnda-praṇaya-bahumānonnati-vidaḥ
praṇetavyo navya-stabaka-bhara-samvardhita-śucas
tvayā vṛnda-devyāḥ parama-vinayād vandana-vidhiḥ

In a spot near Kaliya lake you will come across the goddess Vrinda Devi who lives there in the shape of a Tulasi plant. Her body is wilting due to the fire of separation from Krishna; her lamentation increases when she sees the new flowerbuds appearing on her branches. For she knows that Krishna is not here to enjoy them. Only she can really appreciate the anguish of the gopis and therefore you must honour her with all humility and reverence. (Sri Hamsadutta 31)

In Vrindavana, Vrinda Devi’s service is to engage as many people as possible in service to Radha and Krishna. In the form of the Tulasi plant she gives shelter to the residents of the earthly realm to purify them and gradually bring them to the higher standard of love:

ye tomāra śaraṇa loy, tāra vāñchā pūrṇa hoy
kṛpā kori’ koro tāre vṛndāvana-vāsī
mora ei abhilāṣa, vilāsa-kuñje dio vāsa
nayana heribo sadā yugala-rūpa-rāśi
ei nivedana dhara, sakhīra anugata koro
sevā-adhikāra diye koro nija dāsī

Whoever takes shelter of you has his wishes fulfilled. Bestowing your mercy on him, you make him a resident of Vrindavana. My desire is that you will also give me a residence in the pleasure groves of Sri Vrindavana-dhama. Thus within my vision I will always behold the beautiful pastimes of Radha and Krishna. I beg you to make me a follower of the cowherd damsels of Vraja. Please give me the privilege of devotional service and make me your own maidservant. (Tulasi Aarti by Krishna Das)

One can imagine an overflowing glass of water. That water is Vrinda Devi’s boundless love for Radha and Krishna. Being unable to contain the water, the glass constantly overflows and the water dropplets land in this world and sprout as Tulasi Devi. What does one do when they are overwhelmed with love for another? They can’t help but tell others about that person and try to bring everyone to meet them.

bhaktyā vihīnā aparādha-lakṣaiḥ 
kṣiptāś ca kāmādi-taraṅga-madhye 
kṛpāmayi tvām śaraṇaṁ prapannā 
vṛnde namas te caraṇāravindam

Oh Vrinda Devi, I offer my respectful obeisances to your lotus feet. Those who are devoid of devotion to Lord Hari, and who are thrown by their offenses into the waves of lust and other inauspicious qualities, may take shelter of you. (Sri Vrindadevy-astakam 8)

She gives shelter to anyone and everyone who comes in contact with her, whether they are conscious of it or not, whether they want it or not, even if they are sinful and offensive to spiritual life. With the heart of a mother, her tearful eyes anointed with love and compassion, she gives everyone her shelter. Let us now see how she does it.

Who Can Wear Tulasi Kanthi Mala?

There is a story from the Naradiya Purana, Hari-bhakti-sudhodaya, Chapter 18. I would like to present it, interwoven with some details from sastra, to clarify the topics. 

The story begins with a “foolish twice-born” who, though born a brahmana, neglected spiritual practice and lived by farming. He was strong and practical, but disrespectful to the sacred. One dawn he slung a rope and sickle over his shoulder and walked near the forest to gather rice and vegetables. 

The path opened onto a grove of Srimati Tulasi Devi. Her leaves were soft, emerald-like, and cooling to the mind—shone like green gems set in gold. In wonder, He saw her. Sastra declares the glories of just seeing Tulasi Devi:

namāmi śirasā devīṁ
tulasīṁ vilasat-tanum
yāṁ dṛṣṭvā pāpino martyā
mucyante sarva-kilbiṣāt

I bow with my head to Srimati Tulasi Devi, who possesses a shining form, having seen which, sinful mortals become released from all guilt. (Tulasi-stotra 4)

dṛṣṭā spṛṣṭā tathā dhyātā
kīrtitā namitā śrutā
ropitā sevitā nityaṁ
pūjitā tulasī śubhā

“Seeing, touching, meditating on, glorifying, offering obeisances to, hearing about, planting, serving, or worshiping Srimati Tulasi Devi awards incalculable benefit. (Hari-bhakti-vilasa 9.126)

śrutābhilaṣitā dṛṣṭā
ropitā siñcitā natā
tulasī dahate pāpaṁ
yugāntāgnir ivākhilam

Just as everything is burnt to ashes by fire at the time of annihilation, all of one’s sinful reactions are burnt to ashes simply by hearing the glories of Srimati Tulasi Devi, as well as by seeing Her, planting Her, watering Her, and offering obeisances to Her. (Hari-bhakti-vilasa 9.176)

The farmer thought, “If this plant is edible for men or cows, I’ll be fortunate. At least I can take some to my neighbor, a brahmana, who seems to value it for some purpose.” 

Tulasi Devi Protects Everyone

Unknown to him, by divine arrangement, this was the moment when his predestined duration of life was to come to an end. Invisible to him, waiting close by was a group of Yamadutas, or messengers of Yamaraja, the Lord of Death. As the Yamadutas watched him reach for Tulasi, they hurried to a black snake coiled nearby and demanded, “Bite him now! This lowest amongst the twice-born deserves to be bitten by you. If he touches Tulasi Devi, we will lose all power over him!” The Yamadutas knew what sastra says about those whose body touches Tulasi wood:

tulasī-kāṣṭha-mālāṁ tu
preta-rājasya dūtakāḥ
dṛṣṭvā naśyanti dūreṇa
vātoddhūtaṁ yathā dalam
tulasī-kāṣṭha-mālābhir
bhūṣito bhramate yadi
duḥsvapnaṁ durnimittaṁ ca
na bhayaṁ śastrajaṁ kvacit

Just by seeing the Srimati Tulasi Devi’s wood beads on a person’s neck, the Yamadutas flee to a distant place. A person who wanders here and there after putting on Srimati Tulasi Devi’ wood neckbeads has nothing to fear from an accident, bad dreams, or weapons. (Skanda Purana 5.4.12–13; quoted in Hari-bhakti-vilasa 4.337–338)

tulasī-mālikoraskaṁ spṛśeyur na yamodbhāṭāḥ

Persons on whose necks and breasts there are Srimati Tulasi Devi’s beads, are never approached by the Yamadutas. (Bhakti-rasamrta-sindhu 1.2.123)

The farmer bent down and picked up branches and leaves of Srimati Tulasi Devi. At that moment the wind seemed to change, and the snake hesitated.

tulasī darśana-mātre aśeṣa pāpa nāśe
deha pavitra haya tulasīra sparśe

Just by seeing Tulasi one’s unlimited sins are destroyed; by her touch the body becomes purified. (Krishna-bhakti-rasa-kadamba 170)

darśanaṁ narmadāyās tu
gaṅgā-snānaṁ viśāṁ vara
tulasī-dala-saṁsparśaḥ
samam etat trayaṁ smṛtam
ropaṇāt pālanāt sekād
darśanāt sparśanān nṛṇām
tulasī dahate pāpaṁ
vāṅ-manaḥ-kāya-sañcitam

O foremost vaisya, bathing in Ganga, seeing the river Narmada, and touching Srimati Tulasi Devi’s leaf are considered equal in merit. By planting, maintaining, watering, seeing, and/or touching Srimati Tulasi Devi, all of the sinful reactions that one had accumulated by means of his body, mind, and speech are burnt to ashes. (Hari-bhakti-vilasa 9.139–140)

Because of having touched Srimati Tulasi Devi, the Lord’s weapon, Sudarsana cakra, manifested invisibly and took up guard. The twice-born had only touched Visnu-priya Srimati Tulasi Devi and Lord Viṣṇu’s Sudarsana cakra immediately appeared to protect him in all respects. The Yamadutas, now blinking in a blaze of fire only they could see, fell back.

kṣudrāṇāṁ mahatāṁ caiva
bhaktānāṁ rakṣaṇāya ca
rarakṣa satataṁ cakraṁ
śrī-hariḥ bhakta-vatsalaḥ

Lord Krishna, who dearly loves His devotees, always protects them, both great and small, with His Sudarśana cakra. (Brahma-vaivarta Purana 4.25.59)

vyasanaṁ vīkṣya tat teṣām
ananya-viṣayātmanām
sudarśanena svāstreṇa
svānāṁ rakṣāṁ vyadhād vibhuḥ

The almighty Personality of Godhead, Sri Krishna, having observed that a great danger was befalling His unalloyed devotees, who were fully surrendered souls, at once took up His Sudarśana disc to protect them. (Srimad-Bhagavatam 1.8.13)

Though the foolish twice born was sinful and offensive to spiritual practices, simply by her touch Srimati Tulasi Devi ornamented his body. Bhagavan himself states:

tulasī-kāṣṭha-saṁbhūtaṁ śirasaḥ kāṣṭha-bhūṣaṇam
bāhauḥ kare ca martyasya dehe yasya sa me priyaḥ

He whose head, arms, and hands are adorned with Tulasi wood is dear to Me. (Skanda Purana 5.4.10)

ye kaṇṭha-lagna-tulasī-nalinākṣa-mālā
te vaiṣṇavā bhuvanam āśu pavitrayanti

Persons who put Srimati Tulasi Devi’s beads on the neck are to be understood as the devotees of Lord Vishnu in this world. Their presence makes the world purified, and anywhere they remain, they make that place as good as Vaikuntha. (Padma Purana, Bhakti-rasamrta-sindhu 1.2.122)

dhātrīphalakṛtā mālā tulasīkāṣṭhasaṃbhavā
dṛśyate yasya dehe tu sa vai bhāgavato naraḥ

The man on whose body the garland made of Dhatri fruits or Tulasi twigs is visible is indeed a Bhagavata (devotee of the Lord). (Skanda Purana 5.4.3)

The farmer, still clueless, cut a bundle of grasses and Tulasi. The snake slipped into the bundle to wait for its chance. He tied the bundle with rope, hoisted it to his shoulder, and headed home. The Yamadutas trailed him from a distance, wincing under the heat of Sudarsana, muttering among themselves: “If he puts Tulasi down and steps away, the bite will come. Hold fast, we are powerless.”

Anyone Can Wear Tulasi Kanthi Mala

One may question “But he is sinful, how is it that he is qualified for such protection? How is he reaping the benefits of touching Tulasi if he is offensive and rejecting spiritual principles? Who can wear kanthi mala?” There are no restrictions whatsoever: 

viṣṇudharmottare śri bhagaduktau
(The Supreme Lord has said, in the Visnu-dharmottara)
tulasī kāṣṭha mālāñca
kaṇṭhastāṁ vahate tu yaḥ
apyśauco’pyanācāro
mamevaiti na saṁśayaḥ

A person who wears Srimati Tulasi Devi’s neckbeads—even if he is impure or sinful— will eventually attain My shelter. There is no doubt about it. (Visnuudharmottara Purana, Hari-bhakti-vilasa 4.322)

tulasī-kāṣṭha-sambhūtāṁ
yo mālāṁ vahate naraḥ
prāyaścittaṁ na tasyāsti
nāśaucaṁ tasya vigrahe
tulasī-kāṣṭha-sambhūtāṁ
śiraso yasya bhūṣaṇam
bāhvoḥ kare ca martyasya
dehe tasya sadā hariḥ

There is no need to perform atonement, either after the death or otherwise, for a ‘sinful’ person who may have circumstantially worn Srimati Tulasi Devi’s neck beads while doing something ‘sinful’. Factually, that so-called ‘sinful person’ does not become contaminated at any stage in his life. Śrī Hari resides in the body of a person whose neck and arms are decorated with ornaments made of Srimati Tulasi Devi’s wood. (Hari-bhakti-vilasa 4.334-335)

śrī bhagavān uvāca
tulasī kāṣṭhasaṃ bhūtāṃ yo mālāṃ vahate dvijaḥ
apyaśauco’pyanācāro māmevaiti na saṃśayaḥ

The Brahmana who wears the garland of Tulasi twigs undoubtedly attains me, even if he is unclean and devoid of good conduct. (Skanda Purana 5.4.2)

We have not seen any sastra pramanam saying there are any rules or regulations to follow, but only encouragement for everyone to wear Tulasi kanthi mala. We see from this story that even a sinful person who is offensive to spiritual practice gets full benefit by just once touching Srimati Tulasi Devi, what to speak of all the time. The idea that individuals shouldn’t wear kanthi mala because they are impure or not following certain principles minimizes the mercy and compassion of Tulasi Devi. 

As a mother (Jagad-dhātri) she does not discriminate, she gives shelter to anyone and everyone (Viśvāśrayā), that is her service to the lord. The idea that Tulasi Devi can be contaminated is not proper, she is 100% aloof to material nature. She is not of this world, she is transcendental. Wearing Tulasī neck beads is a personal choice—an expression of allegiance, duty, simple inspiration, or a call for mercy. Srila Sanatana Goswami describes this as yathā ruci—according to one’s own taste or attraction (Hari-bhakti-vilasa 4.308). 

sadā prītamanāstasya ahaṃ prāṇavaro hi saḥ
tulasīkāṣṭhasaṃbhūtāṃ yo mālāṃ vahate naraḥ
prāyaścittaṃ na tasyā’sti nā’śaucaṃ tasya vigrahe

l am always pleased with him who wears a garland of Tulasi twigs. He is as dear to me as my excellent vital air. It is not necessary that he should perform any expiatory rite. There is nothing unclean or polluted in his body. (Skanda Purana 5.4.9)

na jahyāt tulasī mālāṁ
dhātrī mālāṁ viśeṣataḥ
mahāpātaka saṁhat trīṁ
dharma kāmārtha dāyinīm

One should not fail to wear Srimati Tulasi Devi’s beads (kept on the hands or neck) made from Her wood, and especially, Amalaki beads. This practice destroys all sinful reactions and awards one success in religiosity, economic development, and sense gratification. (Skanda Purana, Hari-bhakti-vilasa 4.318)

The book Associates of Sri Chaitanya by Srila Bhakti Ballabha Tirtha Goswami Maharaja notes that Srila Bhaktivinoda Thakura presented Tulasi kanthi mala to a Calcutta industrialist, despite his lack of diksa and less than ideal conduct. “Mr. S.K. Ghosh often visited Srila Bhaktivinoda Thakura at his residence called ‘Bhakti Bhavana.’ Under the direction of Srila Bhaktivinoda Thakura, Mr. Ghosh started wearing a Tulasi mala around his neck, although he was not able to accept the principles of Vaishnava behavior in their entirety.”

Tulasi Frees Everyone From Sin

To those people who somehow or another wear kanthi mala, only auspiciousness is granted. Tulasi Devi’s eyes are full of compassion and love, she cares for all living entities. She is so auspicious that by her mere sight and touch she purifies those who come in contact with her regardless of how pure or sinful they are. This is her mood.

tulasī-kāṣṭha-sambhūtāṁ
mālāṁ vahati yo naraḥ
tad-dehe pātakaṁ nāsti
satyam etan mayocyate

I speak the truth: in the body of one who wears a beads made of Srimati Tulasi Devi’s wood there is no sin. (Padma Purana 7.24.27)

śmaśāne ’pi yadā mṛtyus
tasya syād daiva-yogataḥ
gaṅgā-maraṇa-jaṁ puṇyaṁ
samprāpnoti na saṁśayaḥ

“Even if, by chance, one (who wears such neckbeads made of Srimati Tulasi Devi’s beads— kept on the hands or on one’s neck—made from Her wood) dies in a cremation ground, he obtains the pious merit of dying at Ganga. There is no doubt about it.” (Padma Purana 7.24.62)

Tulasi Protects the Soul at Life’s End

Tulasi wood should always remain in contact with the body, to be worn at all times by everyone. Whether one is pious or sinful, if a person departs from this world while touching Tulasi wood, by her mercy they are blessed and lifted to a higher destination, freed from the burden of their past karma. Her compassion extends to all, without distinction of caste or creed.

śarīraṁ dahyate yeṣāṁ
tulasī-kāṣṭha-vahinā
na teṣāṁ punar āvṛttir
viṣṇulokāt kathañcana

Those souls whose dead bodies were burnt in a fire of Tulasi wood will never return to this world from the abode of Lord Visnu. (Hari-bhakti-vilasa 9.194)

tīrthaṁ yadi na samprāptaṁ
smṛtir vā kīrtanaṁ hareḥ
tulasī-kāṣṭa-dagdhasya
mṛtasya na punar bhavaḥ

If the dead body of a person who had never visited a holy place or chanted the holy names of Lord Hari is burnt in a Tulasi wood fire, he will not have to experience birth again in this material world. (Hari-bhakti-vilasa 9.196)

yady ekaṁ tulasī-kāṣṭhaṁ
madhye kāṣṭha-cayasya hi
daha-kāle bhaven muktiḥ
pāpa-koṭi-yutasya ca

Even though one may have committed millions of sinful acts, if his dead body is burnt by a fire ignited by a single piece of Tulasi wood thrown in with heaps of other wood, he is liberated from all sinful reactions. (Hari-bhakti-vilasa 9.197)

There is no reason for anyone and everyone to not wear kanthi mala, it brings only benefit. Tulasi Devi helps gradually raise conditioned souls to a spiritual platform, giving them real life, and at the time of death she takes them to the Lord’s lotus feet. Everyone should be encouraged to wear kanthi mala for their benefit.

Kanthi Mala Should be Offered to Krishna Before Being Worn

For those who desire to wear kanthi mala, or help others by giving them mala to wear, it should be noted that the necklace should first be offered to a Visnu-Tattva deity (Sri Krishna, Vishnu, Jagannatha, Caitanya Mahaprabhu, etc.) before wearing.

tataḥ kṛṣṇārpitā mālā
dhārayet tulasī-dalaiḥ
padmākṣais tulasī-kāṣṭhaiḥ
phalair dhātryāś ca nirmitāḥ

An individual must wear malas first offered to Krishna. Such malas can be made out of Tulasi leaves, lotus seeds, Tulasi wood or the amalaki fruits (Indian gooseberry). (Hari-bhakti-vilasa 4.307)

nivedya bhaktyā māṃ mālāṃ tulasīkāṣṭhasaṃbhavām
vahate yo naro bhaktyā tasya vai nāsti pātakam

After dedicating it to me with devotion, if a man wears a garland of Tulasi twigs devoutly, he has no sin at all. (Skanda Purana 5.4.8)

sannivedyaiva haraye tulasī-kāṣṭha-sambhavām
mālāṁ paścāt svayaṁ dhatte sa vai bhāgavatottamaḥ
haraye nārpayed yas tu tulasī-kāṣṭha-sambhavām
mālāṁ dhatte svayaṁ mūḍhaḥ sa yāti narakaṁ dhruvam

One who prepares a string of Srimati Tulasi Devi’s beads, offers it to Sri Hari and then puts it on his body is a topmost Vaisnava. However, if one wears beads without first offering to the Lord, he will traverse the path to hell. (Skanda Purana, Hari-bhakti-vilasa 4.309-310)

It should be noted in this regard that if one didn’t offer to the Visnu-Tattva Deity beforehand, one has to only take it off, cleanse with cow dung, or use Ganga water to purify it, then offer it again to the Visnu-Tattva Deity (in a temple or one’s home) and then put it back on. The reason is that Tulasi is always for the pleasure of the lord, anything Tulasi (beads, leaves, wood, etc.) is always first offered to the lord and then worn as prasadam.

Tulasi Devi Brings One To Devotional Service

The bewildered twice-born, who had unknowingly enacted the truths of sastra, then approached his home. At the edge of the village, his neighbor, a brahmana and worshiper of Lord Krishna, stood near his doorway preparing for puja. The brahmana paused. He saw something luminous hovering around the farmer; he could see Tulasi Devi, and the agents of death scattering about. He was amazed, “Why is Srimati Tulasi Devi there?” He stepped forward and asked the servants of Yamaraja, “What is this wonder?” The Yamadutas, out of respect offered obeisances to him and replied:

“This vipra’s life is fated to end by the snake concealed in the bundle he carries. Yet Tulasi Devi ornaments his body and the Lord’s Sudarshan Chakra protects him. After he sets down the bundle of grass, if he happens to wander even a short distance away from Srimati Tulasi Devi, the snake will surely strike and bring about his death. Then it will be our duty to carry him to the abode of Yamaraja.”

Hearing this, the compassionate brahmana began to reflect on how he might save the twice-born farmer. Outwardly appearing as if unaware, he addressed the messengers of Yamarāja with humility:

“O noble souls, merciful servants of the Lord of Death who chastises the sinful, please tell me how this twice-born may be spared. Surely, if he lets go of Srimati Tulasi Devi, even the Sudarsana Cakra of Lord Visnu will not protect him. Out of kindness, you have warned me of the snake’s danger. Yet I know that Tulasi Devi has been brought here only for the successful completion of my worship of the Lord. I beg you, therefore, protect this poor soul.”

The Yamadutas replied:

“O brahmana, what use is our mercy? Out of respect for you, we servants of death would withdraw. Yet within one and a half hours, his allotted span of life will end and he will die from the serpent’s bite. Only your worshipable Lord, the all-pervading Supreme Personality of Godhead, who longs for the offering of a single Tulasi leaf, can protect this foolish vipra.

nityaṁ sannihito viṣṇuḥ
saspṛhas tulasī-vane
api me patramātraikaṁ
kaścid dhanyo ’rpayiṣyati

“Lord Visnu constantly remains in the forest of Srimati Tulasi Devi eagerly thinking, “Will any fortunate person offer me just one leaf?” (Sri Naradiya Purana, Hari-bhakti-sudhodaya 18.50)

If this twice-born, while still holding Tulasi, were to offer a single leaf to the husband of the Goddess of Fortune, then at once the Lord’s personal weapon would reduce us to ashes. We hold no power, whether over the pious or the sinful, if they worship Hari with Tulasi Devi. At the time of death, such a soul is escorted not by us, but by the messengers of Lord Visnu Himself.”

yā dṛṣṭā nikhilāgha-saṅgha-śamanī spṛṣṭā vapuḥ-pāvanī
rogānām abhivanditā nirasinī siktāntaka-trāsinī
pratyāsatti-vidhāyinī bhagavataḥ kṛṣṇasya saṁropitā
nyastā tac-caraṇe vimukti-phaladā tasyai tulasyai namaḥ

I offer my humble obeisances to Srimati Tulasi Devi, by seeing whom all of one’s sinful reactions are destroyed; by whose touch, one’s body becomes purified; by paying respectful obeisances to whom [or by whose glorification], one’s illnesses are cured; by watering whom, one’s fear of the wrath of Lord Yamaraja (antaka) is quelled; by planting whom, one attains Krishna’s close association; and by offering whose leaves at the lotus feet of Lord Krishna, one attains liberation in the form of pure devotional service. (Avanti khaṇḍa of the Skanda Purana, Hari-bhakti-vilasa 9.104, Bhakti-rasamrta-sindhu 1.2.203)

The Yamaduta’s continued, “Why the Lord—so dear to Srimati Tulasi Devi—protects anyone who touches Her, we do not know. But if you wish this twice-born to be saved, then immediately worship Tulasi Devi, that her mercy may extend the span of his life.”

Hearing this, the brahmana joyfully did as they instructed, and thus the twice-born was saved. 

śrī-candrānanovāca
paraṁ saubhāgya-daṁ rādhe
mahā-puṇyaṁ vara-pradam
śrī-kṛṣṇasyāpi labdhy-arthaṁ
tulasī-sevanaṁ matam

Sri 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. (Sri Garga-samhita 2.16.2)

caturṇām api varṇāṇāṁ
āśramāṇāṁ viśeṣataḥ
strīṇāṁ ca puruṣānāṁ ca
pūjiteṣṭaṁ dadāti hi
tulasī ropitā siktā
dṛṣṭā spṛṣṭā ca pāvayet
ārādhitā prayatnena
sarva-kāma-phala-pradā

Srimati Tulasi Devi fulfills all the desires of anyone from the four varṇas and āśramas who engages in Her worship. Planting Srimati Tulasi Devi, watering Her, taking darśana of Her, and touching Her awards one purification of his existence. By worshiping Her with devotion, all of one’s desires are fulfilled. (Agastya-samhita, Hari-bhakti-vilasa 9.109-110)

Lord Visnu himself states:
viśve yat-prāpti-mātreṇa bhakty-ānando bhaved dhruvam
nandinī tena vikhyātā sā prītā bhavitā hi me

Only due to contact with Her can the bliss of devotion to the Lord be truly experienced. May She who is known as Nandini because of that be pleased with Me. (Brahma-vaivarta Purana 2.22.23)

Both the farmer and the brahmana witnessed the messengers of Yamaraja and the serpent retreat from the place. Then the Vaisnava explained everything to the bewildered farmer, and together they journeyed to a holy place dedicated to Lord Viṣṇu. There they worshiped Him for the pleasure of Srimati Tulasi Devi. By her grace, the two of them attained the highest perfection.

tatra ādyo, yathā viṣṇu-dharme –
tulasī-dala-mātreṇa jalasya culukena ca
vikrīṇīte svam ātmānaṃ bhaktebhyo bhakta-vatsalaḥ

If the devotees offer only water and Tulasi leaves to the Lord, the Lord, being affectionate to the devotees, puts Himself under the control of the devotees. (Bhakti-rasamrta-sindhu 2.1.149)

Seeking Tulasi Devi’s Grace

So who can wear Tulasi mala? Anyone and everyone. This story showed Tulasi Devi’s mercy reaching an offensive man at the brink of death, and turning him towards devotion. The story and collected verses make the implicit explicit: pure or impure, learned or simple, steady or struggling, Srimati Tulasi Devi gives shelter to all. Wear her kanthi-mala according to your sincere taste, yathā ruci, and let her lead you home. Those who know her glories always seek her grace.

At the heart of the matter, the kanthi-mala is not a question of qualification or worthiness, but of shelter. Just as a mother does not ask if her child is clean before embracing them, Tulasi Devi does not discriminate between the pure and the impure, the advanced and the beginner. She is jagad-dhātrī, the mother of everyone in the universe, who extends her compassion without condition. To wear her neck beads is to align oneself with her shelter, to humbly declare: “I am dependent on your mercy.”

hṛdi cira-vasad āśā-maṇḍalālamba pādau  
guṇavati tava nāthau nāthituṁ jantur eṣaḥ  
sapadi bhavad anujñāṁ yācate devi vṛnde  
mayi kira karuṇā-ārdrāṁ dṛṣṭim atra prasīda

O merciful Vrinda, Radha and Krishna are your Lady and Lord. For so long I cherish in my heart a desire to see Them, and only by Your mercy can this desire be fulfilled. Please cast a gracious look on me. Be kind to me. (Utkalika-vyalari 4)

kvahaṁ paraḥ śata-nikṛty-anuviddha-cetaḥ 
saṅkalpa eṣa sahasa kva su-durlabhe ̍rthe 
eka kṛpaiva tava mam ajahaty upadhi-
śunyeva mantum adadhaty agater gatir me

O Srimati Tulasi devi, how low I am, my heart pierced by hundreds of offenses? How exalted and difficult to attain is my aspiration? Your causeless mercy is my only hope. It is by Your mercy that I, who am so fallen, can have these desires and thoughts. (Sri Sankalpa-kalpadrumah 90)

This is why the scriptures declare that her wood is more precious than all kinds of pearls, gold, and jewels (Padma Purana Uttara-khanda / Hari-bhakti-vliasa 4.328). Gold and diamonds can decorate the body, but Tulasi Devi alone sanctifies it, transforming it, making it fit to finally be offered to her lords, yuva-dvandvaṁ, Sri Sri Radha Krishna. The strands around the neck are not just beads, they are Vrinda Devi herself, “a queen ruling over the kingdom of the Vaiṣṇava’s neck”*. She herself is the highest ornament of devotion.

Thus, the question is not who is allowed to wear Tulasi mala, but who will allow themselves to be embraced by her mercy, or by giving kanthi mala to others, who will I help Tulasi Devi bring to the lotus feet of their lordships? To receive her shelter is to step into the timeless ocean of bhakti, and to embrace her mercy is to dive deeper into those waves. May all who touch her wood, bow to her, or wear her beads seek not status, but grace. And may Tulasi Devi, in her causeless compassion, continue to make anyone and everyone true servants of her beloved Lords.

May this sacred mala draw me near the lotus feet of He who eternally delights in wandering in groves of Tulasi with his beloved. And just as the Lord accepts only those offerings graced with her leaves, may this body itself, adorned by her touch, be received as an offering at His lotus feet.

We welcome you to read our other articles on Tulasi Devi as found in sastra, and our collection of in-depth guides on how to serve Her.

FAQ

Who can wear Tulsi kanthi mala?

Anyone may wear Tulasi neck beads—irrespective of background or initiation status. The key is to wear them with respect and devotion.

Do I need initiation (dīkṣā) to wear Tulsi neck beads?

No—initiation is not required to begin wearing Tulasi kanthi mala. Many people wear them as an expression of devotion and as a reminder to live sattvic, mindful lives.

Are there restrictions—can non-vegetarians, newcomers, or people from other faiths wear them?

There’s no scriptural requirement that you must be vegetarian or initiated. Anyone can wear.

Can women wear Tulsi kanthi mala? What about during menstruation?

Yes, women can wear Tulasi kanthi mala. In Vaishnava communities, women continue to wear their kanthi mala during menstruation.

Can children wear Tulsi kanthi mala?

Yes—children may wear Tulasi neck beads. Choose a comfortable size/strand count and ensure an adult checks the fit and knot quality for safety.

Should I remove Tulsi kanthi mala when sleeping, bathing, or exercising?

It is not necessary to remove kanthi mala at all. Not even while using bathroom, bathing, sleeping, etc. It is to be worn at all times.

Can I wear Tulasi kanthi mala into the bathroom?

Yes, kanthi mala should be worn at all times.

Can I wear Tulsi kanthi with rudrākṣa or other malas?

Some do, some don’t—it depends on lineage and personal guidance. If you follow a guru, ask them. If not, avoid treating Tulasi like fashion jewelry; the intention should be devotional, not decorative.

What should I do if my Tulsi kanthi breaks?

Treat broken beads respectfully. Many devotees keep them, or bury them in a clean place, or put them in a river. If they can be fixed then best is to get them fixed.

Bibliography

• *Das, Hari Parshad. “The Injunction to Wear Tulasi-malas.” Facebook, 11 June 2022, Link.
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• Gosvami, Sanatana. Sri Hari-bhakti-vilasa Volume One, Vilasas 1–5. Translated by Bhumipati Dasa, Rasbihari Lal & Sons, 2005. Print.
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• Swami, Bhakti Visrambha Madhava. “108 Names of Tulasi Devi.” Tulasi Seva, Tulasiseva.com, 9 Aug. 2025, Link.
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• Thakura, Visvanatha Cakravarti. “Sri Vrndadevy-astakam (Vrinda Devi Ashtakam).”Tulasiseva.com, 24 Oct. 2024, Link.
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