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uttam-bhakti-sudh-laharNectarean Waves of Supreme Devotion

published from New r Harids Nivs, Spain

Isse No.3, 27 As 2012, Padmin Ekda

Guru in rgnug-bhakti,by New r Harids Nivs

Bhagavn Svayam - a devotee of Go, by Murri ds

aragati,by New r Harids Nivs

Beef in Ancien India? (pa 1), byditya ds

Makhan Chor,by New r Harids Nivs

virjantm iti vieea rjamnm, na tu dhmntara-pari-vra-bhaktivad aivarya-jndinbhibhtm | anustetyatrnusaraa nitya-siddha-vraja-vsi-jana-bhva-cenu-gamantmaknukaraam | tac ca r-ka-prehnugata-niha tad evnugatyam iti phalitrtha | tac ca tad-anuga-tatve sati tda-kya-v-mnasya-sev-karttva ceti |

That devotion which follows rgtmik-bhaktishining distinctly in the Vajavss, be theypeople or the rest, is called rgnug-bhakti.

By people only persons are meant while the restrefers to animals, birds etc. In Vraja, all the substan-ce, whether moving or non-moving, have a thirst fullofprem for rKa. Therefore, in B 10.21.40 it issaid: The Go, birds, trees, creepers, deer etc who livein Vraja and who have the fortune of the three worldsmanifest the ecstatic symptom of bodily hair standing

on end when they see r Kas beautiful form.The word shining means that their bhakti is excee-dingly radiant, unlike in those associates who live inother spiritual abodes and whose bhakti is overpowe-red by the knowledge of rKas opulence etc.

Follows means following the example of the peoplewho live in Vraja and who are rKas eternal as-sociates by pursuing their mood and behaviour. In-deed, it is by following the beloved of rKa, viz.,

r Gurudeva, that ones bhajan is to be done thisis what the word following refers to. The essenceis that rgnug-bhakti means becoming a followerof ones Gurudeva and performing service (to him)through ones body, speech and mind.

CO

NTENTS

GURU IN rgNug-BHAKTIposted by New r Harids Nivs

Those who are aractedto rgnug-bhakti areoen perplexed at therole the guru plays in

it. There are some whomaintain he is not neces-sary, since anyway thereis the Paramtm Whoguides one; others say it

is ne to accept him as he can give one invaluableadvice on the path and generally it is easier to fo-llow the process with him than without him; whileyet others say he is absolutely indispensable and wi-thout him one cannot experienceprem.

Since it is the scriptures that are our authority, thefollowing is what our bhakti-stra has to say aboutthe topic (Sdhana-Dpik, 10th chapter):

atha rgnug (BRS 1.2.270)

virjantm abhivyakt vraja-vsi-jandiu |rgtmikm anust y s rgnugocyate ||

kabhivyakta suvyakta yath syt tath vraja-vsi-jandiu virjant rgtmik bhaktim anust y bhakti,s rgnug ucyate iti yojan | vraja-vsi-jandiv ity atra

jana-padena manuya-mtra bodhitam | di-padena pau-paky-dayo ghyante | ataevokta (bh. 10.29.40)

trailokya-saubhagam ida ca nirkya rpayat go-dvija-druma-mg pulakny abibhran | iti |

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(14) r-ka-prehdhnatva yathaikdae(11.3.21)

tasmd guru prapadyeta jijsu reya uttamambde pare ca nita brahmay upaamrayam

k ca uttama reyo jijsu, bde brahmai vedkhyenita, anyath saaya-nirsakatvyogyatvd dhe-

to, pare brahmai aparoknubhave ca nitam, anya-th yato bodha-sacrbhvt; pare brahmai nitatvedyotakam ha upaamrayam iti |

In the context of becoming dependent on or subordi-nate to the beloved of Ka, it is said in B 11.3.21:

Therefore, he who is inquisitive about his su-preme welfare should approach a guru who islearned in scripture, who has realized the Abso-lute Truth and who is engaged in practice.

Commentary: The person who desires to inquireabout his ultimate welfare, i.e. about rgnug, orbraja-bhakti, needs to get a guru. What is the gurulike?

(First) he is learned in scriptures (abda-brahman)such as Vedas and others. It is necessary for him tohave studied stra in the disciplic succession and tohave full knowledge, otherwise he will not be able todispel the doubts (of his disciples).

(Secondly), he has realized the Absolute Truth. Thismeans that it is necessary for him also to have di-rect experience (aparoka-anubhava) of the AbsoluteTruth (para-brahman), otherwise he will not be ableto transmit the understanding (to his disciples).

(Third) it is also necessary for him to be engaged inpractice this is the distinctive meaning of his ha-ving realized the Absolute Truth.

tatraiva rmad-uddhava prati r-bhagavn(11.10.12)

cryyorair dya syd antevsy uttarrai |tat-sandhna pravacana vidy sandhi

sukhvah ||kdyodhara | tat-sandhna ca tayor madhya-ma manthana-kha pravacanam upadea | vidystrottha jtam | tatra sandhau bhavognir iva | tathca ruticryaprva-rpa antevsy uttara-rpaity di | ataeva tad-vijnrtha sa gurum evbhigac-

chet iti | cryyavn puruo veda iti | nai tarkea matirpaney ity di ca |

(15) tath r-ka-preha-guru-sasargeaivatad-bhvotpatti syt | nnyatheti bhva | ataeva

issue 3, page 2 mRrekHkfDrlq/kkygjhr-bhgavate (11.17.27)

crya m vijnyn nvamanyeta karhicit |na marttya-buddhysyeta sarvva-deva-mayo guru

It was in the connection with this that Ka toldUddhava the following verse (B 11.17.27):

The spiritual master is the lower kindling stick,the disciple is the upper kindling stick, and theinstruction given by the guru is the third stickplaced in between. The knowledge contained

in stra (that comes from this instruction) iste re rii fro te cotct etwee tetwo sticks which brings about happiness.

ruti (Taiirya Up. 1.3.5) conrms that too: Masteris the rst form, pupil the second form, knowled-

ge the junction, instruction the medium. MuakaUpaniad (1.2.12) says: The most elevated subject isbhakti. In order to learn aboutit, one needs to choose a guruwho is properly behaved, edu-cated and knowledgeable.

Moreover, Chndogya Upa-niad (6.14.2) tells us: A per-son who takes shelter of aspiritual master will know the

Absolute Truth. It is also sta-ted in Kaha Upaniad (1.2.9):Do not destroy your mind byuseless arguments.

Thus it is only by the union with the guru, the belo-ved of Ka, that rgnug-bhakti, or braja-bhakti,can originate. There is no other way.

Therefore, it is said by Ka in B 11.17.27:

Know crya to be Me. Never disrespect him,

and do not envy him considering him a mortalhuman being. He is all-containing.

****

Thus our bhakti-stra shows that guru in rgnug-bhakti is indispensable. Indeed, guru is its essence asrgnug means following the beloved of rKa.In the next issue we will present further scripturalsupport for this conclusion.

--taken from the 10th chapter ofr Rdhka dss

Sdhana-Dpik, as it was published in r Haridsstr Mahrjjs rmad-bhgavaty uttam-bhakti-nirpaam (pp. 122-125); translated according toMahrjjs Hindi translation-commentary

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uttam-bhakti-sudh-lahar issue 3, page 3

bhagavn svayam- A DEVOTEE OF GO

posted by Murri ds, Argentina

Of all the manifestations that Bhagavn has acceptedfor the pleasure of His devotees, Ka is the most

complete and original. This form of God as a humanbeing is very condential.

kas tu bhagavn svayam

Ka is the original form of God (B 1.3.28)

guda para brahma manuya-ligam

. the Absolute Truth in his form as a human beingis condential. (B 7.15.75)

vara parama ka / sac-cid-nanda-vigrahaandir dir govinda / sarva-kraa-kraam

Ka Who is known as Govinda, is the SupremeGod. He has an eternal blissful spiritual body. Heis the origin of all. He has no other origin and He isthe prime cause of all causes. (Brahma-Samhit 5.1)

govindam di-puruam

Govinda, the primeval Lord. (Brahma-Samhit)

The qualities ofGo are so dear

to r Ka thatHe Himself, inHis best mani-festation as des-cribed above, isa devotee of Go,showing thus theglory of Go-sev:

He is a gopa (protector of Go), He is the son of go-pas, His companions are gopas and gops, His abodeis Goloka (home of Go), and He is called by thenames of Govinda and Gopla. Everything in Kall is related to Go.

Go Bhagavn ke bh Bhagavn hainGo is God of even God Himself.

(r Harids str Mahrjjs statement)

Lord Ka likes Go because they exist for thewelfare of all. We like Ka because by protec-ting Go He works for the welfare of all.

(gurudeva darana, Questions and answers, uama-bhakti.org forum, Worship of Govardhana ila)

And His form is that of a gopa:gopa-rpiam varam

vara in His gopa form (B 10.27.18)

brahman bhagavatas tasya / bhmna svacchanda-var-tina / goplodra-carita / kas tpyetmta juan

O brhmaa, the unlimited Bhagavn freely actsaccording to His own desires. Who could be sa-tiated when hearing the nectar of the magnani-mous pastimes He performed as a cowherd boy

in Vndvana? (B 10.16.3)He is the son of gopas:

nanda-gopa-kumrya / govindya namo nama

Repeated obeisances unto Govinda, the child ofNanda Gopa. (B 1.8.21)

puna puna smrayanti / nanda-gopa-suta bata

All this reminds us of the son of Nanda Gopa (B 10.47.50)

gopla-snu pitara jagad-guro

The son of a cowherd man, the father of LordBrahm. (B 10.11.50)

rKa is personally engaged in Go-sev:

sa eva go-dhana lakmy / niketa sita-go-vamcrayann anugn gopn / raad-veur arramat

While herding a multitude of cows, the abode ofbeauty, along with white bulls, he gladdened thecowherd boys while playing His ute. (B 3.2.29)

yad arcita brahma-bhavdibhi surai /riy ca devy munibhi sa-stvataigo-craynucarai carad vane /

yad gopikn kuca-kukumkitam

Those lotus feet are worshiped by Brahm, ivaand all the other gods, by the goddess of fortune,and also by the great sages and Vaiavas. Uponthose lotus feet the Lord walks about the forestwhile herding the Go with His companions, andthose feet are smeared with the kukuma from

the gops breasts. (B 10.38.8)The Lord enjoys pleasing Go:

eva ll-nara-vapur / n-lokam anulayanreme go-gopa-gopn / ramayan rpa-vk-ktai

Thus the Supreme Lord, appearing as a humanbeing to perform His ll, imitated the ways ofhuman society. He enjoyed pleasing His Go, gopasand gops with His beauty, words and actions.

rdhara Svm: anulayan means imitating. In theword go-gopa-gopnm, the sixth case (genitive) isused to express the object of the sentence. Pleasingthem rpa-vk-ktai, with His beauty, His wordsand His activities or pastimes. In order to give plea-sure to them, He enacted His enjoyment.

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issue 3, page 4 mRrekHkfDrlq/kkygjh4. He considers his ia-deva to be his maintainerand protector, and nobody else. This involves gi-ving up the mundane way of thinking in which,during times of trouble, one gives up simplicity andstraightforwardness, inventing ideas for cheatingothers and taking shelter of everybody without dis-

crimination. In the path that leads to the Supreme,such behavior is discarded. With ones ia-deva, onemust always be simple and straightforward.

5. He realizes that his ia-deva is the only doer. Nei-ther himself nor the others are doers in the true sen-se. This realization comes only by pure contempla-tion of scriptural knowledge.

When this realization is present, one does not feel anexcessive liking towards activities that give pleasure,

nor does one feel hatred for those that are unpleasant;indeed rga (aachment) and dvea (hatred) are thecauses of material bondage. If the aspirant becomesfree from them, he does not become caught in karmaand gets thus free from sasra.

6. He acknowledges the greatness and supremacy ofthe ia-deva and his minuteness before Him.

The idea of what entails aragati is summarized inthe following verse:

nuklyasya sakalpa prtiklyasya varjanam |rakiyatti vivso gopttve varaa tath |

tma-nikepa-krpaye a-vidh aragati ||

1. nuklyasya sakalpa: nurturing such aitudes,feelings and desires, and performing such actionsthat give happiness and pleasure to ones ia and allliving beings.

2. prtiklyasya varjanam: giving up all those ai-tudes, feelings, desires and actions that make them

unhappy or cause them pain.

3. rakiyatti vivso: the faith that He will protectme.

4. gopttve varaa tath: considering and solicitingones ia-deva to be ones protector.

5. tma-nikepa: recognizing that the vara is thedoer and no one else has doership.

6. krpaya: acknowledging that the vara is themaster and one is inferior with respect to Him at alltimes.

--taken from r Harids str Mahrjjs Dina-Can-drik, p. 41-42

Jva Gosvm: All of these activities of His were per-formed for the purpose of giving pleasure to the in-habitants of r Gokula, as stated by the verse begin-ning with evam.

Go and gopas pleased the Lord more than anythingelse :

aho ti-dhany vraja-go-ramaya /stanymta ptam atva te mud

ys vibho vatsatartmajtman /yat-tptaye dypi na clam adhvar

O almighty Lord, how greatly fortunate are theGo and ladies of Vndvana, the nectar of whose

breast-milk You have happily drunk to Your fullsatisfaction, taking the form of their calves andchildren! All the Vedic sacrices performed from

time immemorial up to the present day have notgiven You as much satisfaction. (B 10.14.31)

--picture taken from mgdas.com

ArAgAtIposted by New r Harids Nivs

The path of ara-gati (surrender) isthe supreme sd-han, superior toall others, and ischaracterized by sixaitudes that thesuccessful aspirantadopts:

1. He possesses the desire that the ia-deva (onesbeloved deity or ones gurudeva) should always be

pleased and happy.2. He gives up everything that the ia-deva dislikesor does not want.

3. He has complete faith that his ia-deva is alwayshis protector, and is full of auspiciousness and good-ness. Even if something inauspicious or unpleasanthappens, he nurtures the belief that He will eventua-lly lead him to an auspicious outcome.

He does not get disturbed (excited or depressed) by

happy and sad situations that arise from his pastkarma and fully engages in his work with his body,speech and mind.

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uttam-bhakti-sudh-lahar issue 3, page 5

Beef in Ancient India? (part 1)posted by ditya ds, Israel

It has been seen that for the last 100 hundred yearsforeigners as well as some scholars of our own coun-try are trying to prove from the Scriptures of Sana-

tana Dharma that during the Vedic period not onlyordinary meat, but beef was taken. Beef eating wasnot only customary, but it was an essential item. Letus consider the background of such investigationsand their propagation.

During the British period, when it was discoveredthat beef tallow was being applied in cartridges, mu-tiny broke out in the army during the year 1857. Sin-ce then, the Britishers were anxious to remove thefeeling of reverence for the cow from the minds of

the Hindus.

With this object in view, they provided that Euro-pean scholars become procient in Sanskrit andultimately mis-interpret the Scriptures of SanatanaDharma, and the results of these so-called ndingswere propagated with ulterior motives. In supportof this, please read the article entitled Western Indo-logists - A Study in motives appended to this book.

Our countrymen were also utilised to nd out such

instances from the Scriptures of Sanatana Dharmaas would wipe out from the Hindu mind the feelingof reverence for the cow and also the feeling that itis unkillable.

It appears that the rst Indian victim to this strata-gem was Raja Rajendra Lala Mitra. He was born in1822. It is said that he belonged to a Vaishnava fa-mily of Bengal. His essay Beef in Ancient India wasrst published in the year 1872, i.e. een years aerthe mutiny, in the journal of the Asiatic Society of

Bengal.

Raja Rajendra Lala Mitra had to study a number ofVedic texts for preparing this essay and he has alsocommented on several of them. About four years af-ter the publication of Beef in Ancient India, whenno protest was made from any quarter, the CalcuaUniversity conferred the degree of Doctor of Laws(LL. D.) on Raja Rajendra Lala Mitra in the year1876.

Raja Rajendra Lala Mitras voluminous work waspublished in two volumes under the title Indo-Ar-yan by W. Newman & Co., Calcua, in 1881 and thearticle Beef in Ancient India was incorporated aschapter VI of its rst volume.

This particular essay was published in the form of abooklet for the rst time in the year 1926 from Cal-cua by one Swami Bhoomanand. This was done

just aer Mahatma Gandhi had taken up the workof cow protection which is clear from his presiden-tial address on 25th June 1925 at Belgaon at the Go-

Raksha Parishad and his subsequent activities.

In the preface to the booklet, on pages i & ii from line17th onwards, the publisher Swami Bhoomanandhas wrien with great pride:

In my long residence in Punjab and in my travelsfrom Alwar to Peshawar, I came in contact withmany educated Hindu gentlemen but I was sorryto nd that most of them did not study their ownscriptures, and, being ignorant of the manners

and customs of their ancestors, were necessarilyvery narrow in their outlook ....

I myself do not pretend to be a Sanskrit scholar,but my studies of our ancient books, mostly inEnglish and vernacular translations, have ope-ned my eyes to this fact, that the Hindu societywas not always just like the present one. For ins-tance, we nd in the Vedic literature, the ultimateauthority and the fountain of knowledge, clearevidence of inter-caste marriages, widow marria-

ge, elaborate yajnas, animal sacrices, drinkingof soma juice and the eating of food which is atpresent prohibited in the Hindu Society.

The above extract from the preface of the bookletbrings out clearly the purpose behind its publica-tion and propagation. How the people, ignorant ofSanskrit, are misled by such misinterpreted articleswould be clearly evident from the various articlespublished in this book.

Hereaer, the cow protection movement gained mo-mentum in 1967. A fresh reprint of the booklet Beefin Ancient India was published in June 1967 by Ma-nisha Granthalaya Private Ltd., Calcua. Several co-pies were distributed free. Whether they were distri-

buted by the publishers or somebody else, could notbe traced.

Aer Raja Rajendra Lala Mitra came Shri PandurangVaman Kane, L.L.B., Advocate, Bombay High Court.He wrote History of Dharmasastra in several vo-

lumes and parts, which has been published by theBhandarkar Oriental Research Institute, Poona. Hehas also tried to justify meat and beef eating by quo-ting from several religious texts.

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They did not rest content at all this. Beside of publi-cation of the article Beef in Ancient India by RajaRajendra Lala Mitra, Beef-eating clubs were formedto propagate beef eating on an extensive scale. Thefollowing extract is self-evident:

There were those among the intellectuals in

touch with the British who were dazzled by thenew ideas. The new light in their eyes was sobright that they thought the light within themsel-ves was darkness.

They took, so to speak, Macaulay at his word andset out to westernize themselves in thought, mindand spirit. They formed beef-eating clubs and glo-ried in the deance of caste superstition.The advocates of acception rather than the mutineerswere the real revolutionaries of 19th century India.

(INDIA, PAKISTAN AND THE EAST by Percival Spear, pub-lished by OUP, 1949 edition, page 182, lines 9 to 13 and 28 to 30) .

Lord Macaulays famous words are quoted below:

English education would train up a class of persons- Indian in blood and colour, but English in tastes, inopinions, in morals and in intellect.

The prime objective of these people has been to con-ceal such provisions of the scriptures as prohibitmeat or beef eating, and instead place before them

in a prominent manner, words of scriptures misin-terpreted to mean meat-eating. Such people got re-cognition not only from the British Government butalso from the present Government of India and theywere also honoured by the socalled modern anglo-philic society. People hankering aer such honour,though having lile or no knowledge of Sanskritand religious literature, also write from time to timearticles in English in favour of beef eating referringto misinterpreted passages from scriptures. They get

them published in newspapers and magazines andthus mislead simple people.

Any article giving correct and logical interpretationdoes not nd place in these newspapers and/or ma-gazines as it goes contrary to such anglophilic views.The common man is misled to think that articles ofhighly placed and learned people which get so muchpublicity must be authentic especially when they areciting the scriptures. Thus they get astray that Sana-tana Dharma scriptures do not prohibit, but on the

other hand, prescribe meat as well as beef eating. Howdeceptive and incorrect are such notions, will be clearbeyond doubt from articles published in this book.

--taken from A Review of Beef in Ancient India, pp. 6-9,published as Introduction

MAKHAN CHOR

While stealing buer, theLord chanced to see Hisown reection in a jewel-studded pillar. In His child-like innocence, He thought

His reection to be anotheryoung boy.

He then addressed His re-ection thus: Oh! You aremy friend. Look, I have setaside your equal share of

buer. But please do notcomplain to my mother or else she will spank me (forstealing buer).

May Lord Hari, Who in the form of a lile boy wasthus pleading with His own reection, protect you.

-----

Wiping, with His hands, His unctuous, fragrantlips, smeared as they are, with all the milk, yoghurtand buer stolen by Him,

Smelling His hands again and again (for the remnantsof any buer), He instantly rubs them against thestrap bearing a lile tinkling bell around His waist,

His large eyes, His roving eyeballs, throwing theirgaze in every direction, over and over again, thenaughty, playful, lile cowherd boy, Gopla, slowlyapproaches His mother.

--taken from Mahrjjs Padyval, translated by Gau-rav Raina, lokas 141 and 145, both by Anonymous--picture from exoticindia.es

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